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+{
+ "language": "en",
+ "title": "Mishnah Bava Batra",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+ "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+ "status": "locked",
+ "license": "Public Domain",
+ "actualLanguage": "fr",
+ "languageFamilyName": "french",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Deux maisons, appartenant chacune à deux individus différents, sont ouvertes dans une cour commune; si les deux individus, qui sont associés entre eux pour la cour, veulent la partager en deux cours, et faire entre celles-ci un mur de séparation, ils bâtissent ce mur au milieu (de sorte que si l’on en partage l’épaisseur en deux moitiés égales, une moitié se trouvera dans la part de l’un des associés, et l’autre dans la part du second propriétaire). S’ils ne sont pas d’accord entre eux pour l’emploi des matériaux nécessaires au mur, celui qui veut suivre l’usage du pays peut forcer son associé de s’y conformer, soit qu’on bâtisse d’ordinaire ces genres de mur en pierres brutes, soit qu’on les fasse en pierres taillées, soit en lattes ou traverses, soit en briques ordinaires (à 3 palmes). Si l’on bâtit le mur en pierres brutes, on le fait d’une épaisseur de 6 palmes, trois pour chacun des associés; si on le bâtit en pierres taillées, on le fait d’une épaisseur de 5 palmes, 2 pour chacun; si on le bâtit en demi-briques, l’épaisseur du mur sera de 4 palmes, 2 pour chacun; enfin si on le bâtit en briques ordinaires, l’épaisseur du mur sera de 3 palmes, ou un et demi pour chacun. Comme chacun des associés donne la moitié des matériaux du mur et la moitié de la place qu’il occupe, si le mur s’écroule, sa place et ses pierres sont partagées en parties égales par les associés.",
+ "Il en est de même d’un jardin commun à 2 individus, qui veulent faire le partage; dans les pays où il est d’usage de séparer les jardins l’un de l’autre par une haie, chacun des associés peut forcer l’autre de donner la moitié de la place et des matériaux nécessaires pour la haie. Il n’en est pas ainsi, si c’est un champ que les associés partagent; d’ordinaire, ce n’est pas l’usage de séparer les champs par une haie. Si donc l’un des associés veut faire la haie, il ne peut pas forcer l’autre d’y contribuer, mais il peut la faire sur le terrain qui lui appartient, et faire un signe pour qu’on sache que lui seul l’a faite; aussi, quand cette haie s’écroulera, on saura que la place et les pierres lui appartiennent. Si les deux associés veulent faire ensemble la haie, ils la font moitié sur le terrain de l’un et moitié sur le terrain de l’autre, et chacun donne la moitié des matériaux; ils font alors des marques des deux côtés; si donc la haie s’écroule, la place et les pierres sont partagées entre les deux associés.",
+ "Si A a acheté les champs situés des 3 côtés du champ de B et s’il a construit une haie de ces 3 côtés pour séparer ces champs de celui de B, celui-ci n’est pas obligé de donner sa part des dépenses. R. Yossé dit: si B est allé ensuite faire une haie du 4e côté de son champ, il doit contribuer aux dépenses totales (des 3 autres côtés).",
+ "Si le mur d’une cour (qui sépare la partie appartenant à un individu de celle qui appartient à un autre) s’est écroulée, l’un peut forcer l’autre de le rebâtir jusqu’à une hauteur de 4 coudées. Si ce mur était reconstruit, l’un des voisins dit qu’il l’a reconstruit de sa bourse, que l’autre n’a pas voulu y contribuer, et qu’il réclame par conséquent la moitié des dépenses, tandis que l’autre dit avoir donné sa part; dans ce cas, l’autre est acquitté, à moins que le premier n’appuie sa réclamation de preuves. Si l’un des voisins qui reconstruit un mur écroulé (pouvant se contenter de lui donner une hauteur de 4 coudées) l’élève plus haut, l’autre n’est pas obligé de donner la moitié des dépenses qu’il a faites pour augmenter la hauteur. Si l’autre a construit à côté un autre mur (de la même hauteur, pour faire un plafond d’un mur à l’autre), quoique le plafond ne soit pas encore construit, il doit payer la moitié des dépenses, même de celles que le premier a faites pour augmenter la hauteur du mur au delà de 4 coudées; car en construisant le deuxième mur à la même hauteur, il a prouvé être content de ce que l’autre a augmenté la hauteur du premier mur. Si après avoir construit le second mur, l’autre réclame la moitié des dépenses faites pour augmenter la hauteur du premier, il est condamné à le payer; car on ne le croit pas s’il prétend avoir payé, puisque d’ordinaire on ne paie pas dans un cas pareil, à moins de prouver par témoins avoir payé.",
+ "Si une cour appartient à plusieurs individus qui y ont leurs maisons, ces individus peuvent forcer chacun d’entre eux de donner sa part pour contribuer à la construction de la loge du gardien et de la porte de la cour. R. Simon b. Gamliel dit: toutes les cours n’ont pas besoin de loge (par conséquent, celui qui habite dans une cour où cette loge est inutile, ne peut pas être forcé d’y contribuer). On peut forcer les habitants d’une ville de contribuer à la construction des fortifications de la ville, avec poterne et clôture. R. Simon b. Gamliel dit: toutes les villes n’en ont pas besoin (par conséquent, les habitants des villes qui n’en ont pas besoin, ne peuvent pas être tenus d’y contribuer). Combien de temps doit on avoir séjourné dans une ville, pour être considéré comme un habitant de la ville, devant participer aux charges et aux droits des habitants? Douze mois. Si un individu achète une maison dans la ville, il est de suite considéré comme un habitant de cette ville.",
+ "On ne peut partager une cour (l’un ne peut pas forcer l’autre de la partager) que si, après le partage, les deux associés se trouvent avoir chacun une cour d’au moins 4 coudées; pour un champ, il faut qu’il reste à chacun une étendue de terrain qui produise neuf Kab. R. Juda exige neuf demi Kabs pour chacun. Pour un jardin, il faut qu’il reste à chacun une étendue qui produise la moitié d’un Kab. R. aqiba dit: ce sera un quart de Kab. Quant aux palais, triclinium et murus (tourelle), aux colombiers, aux vêtements, aux bains, aux pressoirs aux champs pourvus d’une source d’eau, il faut qu’il y ait pour chacun une partie suffisante à son usage. En règle générale: si l’objet doit conserver après le partage son nom, on peut le partager (un associé peut contraindre l’autre d’en faire le partage); mais si après le partage l’objet ne peut plus conserver son nom (p. ex. un vêtement qui après le partage ne sera plus qu’une étoffe), on ne le partage pas. Tout ce qui précède s’applique au cas où l’un veut le partage, et l’autre ne le veut pas; mais si les associés veulent le partage, on peut toujours partager l’objet, si petit qu’il soit. Si deux individus possèdent ensemble un des livres saints (de la Bible), ils ne devront pas le partager, quand même ils le veulent d’un commun accord."
+ ],
+ [
+ "Il ne faut pas creuser un puits, ni une fosse, ni une grotte, ni un canal, ni une pièce d’eau pour le blanchissage près du puits etc. d’un autre individu, à moins de l’établir à la distance minimum de trois palmes du mur voisin, ou d’enduire de chaux les parois de ce que l’on creuse. Le reste des olives pressées dans le pressoir, le fumier, le sel, la chaux, les pierres rocheuses, ne doivent pas être placés près du mur d’un autre individu, à moins qu’il soit à la distance de 3 palmes, ou que le mur (en briques) ne soit enduit de chaux. Les semences, la charrue et les urines ne doivent pas être portées près du mur d’un autre individu; il faut les en éloigner d’au moins 3 palmes. Il faut en éloigner la meule, à la distance de 3 palmes de la meule inférieure, ce qui fait quatre de la meule supérieure. Il faut aussi éloigner (d’un mur d’un autre individu) le four à la distance de 3 palmes de la cavité, du piédestal, soit à 4 palmes de l’extrémité de l’embouchure.",
+ "Il ne faut pas ériger un four dans la maison, à moins qu’il y ait entre le four et le plafond un intervalle libre de 4 coudées. Si l’un veut mettre le four à l’étage supérieur, il faut que le plancher au-dessous du four soit couvert d’un enduit de 3 palmes d’épaisseur. Si un petit fourneau est placé à l’étage supérieur, il suffit que le plancher de soutien soit couvert d’un enduit de l’épaisseur d’un palme. Quoiqu’on ait observé toutes ces mesures, si l’on a causé un incendie, on doit payer le dommage. R. Simon dit: on n’a prescrit ces mesures que pour acquitter de tout dommage ultérieur celui qui les observe.",
+ "Il ne faut pas ouvrir une boutique de boulangerie ou de teinturerie, ni une étable, sous le grenier d’un autre individu. Le voisinage d’une boutique de boulangerie ou de teinturerie ne cause pas de dommage au vin, mais une étable est nuisible. Si un individu veut ouvrir une boutique dans la cour, le voisin peut l’empêcher, en disant: “je ne pourrai pas dormir par le bruit de ceux qui entreront dans ta boutique et qui en sortiront”. Mais il peut y confectionner des objets pour les vendre dans la rue, et le voisin ne peut pas l’empêcher, sous prétexte de ne pouvoir pas dormir par le bruit du marteau, ou par celui de la meule, ou par celui des enfants.",
+ "Si un individu avait un mur près de celui de son voisin, il ne peut pas élever un second mur s’appuyant aussi contre celui du voisin (sans la permission du voisin), à moins de laisser entre ces deux murs parallèles un intervalle de 4 coudées. Si un individu veut élever près des fenêtres de son voisin un mur qui doit être plus haut que ces fenêtres, il devra l’élever jusqu’à 4 coudées au-dessus des fenêtres; si le mur doit être bas, l’homme devra l’abaisser jusqu’à 4 coudées au-dessous (pour qu’il ne puisse pas voir, à travers les fenêtres, ce qui se passe chez son voisin). Si le mur doit être vis-à-vis des fenêtres, il faut l’en éloigner à la distance de 4 coudées (pour ne pas empêcher la lumière d’entrer par les fenêtres).",
+ "Si un individu veut placer une échelle sur le mur qui sépare sa cour de celle de son voisin, et si son voisin a près de là un colombier, il doit éloigner son échelle du colombier à la distance de 4 coudées, pour que la martre ne puisse monter sur l’échelle et tuer les pigeons. Si l’on veut construire un mur près de la gouttière qui se trouve sur le mur de son voisin, il faut l’en éloigner à la distance de 4 aunes, pour que le voisin ait un espace libre de quoi y placer une échelle, quand il veut monter sur le mur (et nettoyage la gouttière, qui est souvent bouchée, ce qui empêche l’écoulement de l’eau). Un colombier doit être éloigné de la ville à la distance de 50 coudées (pour que les pigeons ne mangent pas dans les champs des autres); il ne faut pas placer un colombier chez soi, si l’on ne possède pas de tous les côtés du colombier un tel espace. R. Juda dit: il faut un espace égal à un champ qui produit 4 kour; c’est l’espace qu’un pigeon parcourt en un seul vol. Mais si l’on achète un terrain avec un colombier, quoiqu’il n’y ait autour de ce colombier qu’un espace de terrain produisant le quart d’un Kab (fort peu), on peut le laisser en place.",
+ "Si un individu trouve un jeune pigeon près d’un colombier, jusqu’à la distance de 50 coudées, il doit le remettre au propriétaire du colombier; si le pigeon était éloigné du colombier à plus de 50 coudées, l’individu qui l’a trouvé peut le garder. Si le jeune pigeon se trouve entre deux colombiers, il appartient au possesseur du colombier qui est le plus proche: s’il est à distance égale des deux colombiers, leurs propriétaires se le partageront.",
+ "Les arbres doivent être éloignés de la ville à la distance de 25 coudées; le caroubier et le sycomore doivent en être éloignés de 25 coudées. Abba Saül dit: tout arbre qui ne porte pas de fruits, doit en être éloigné à 50 coudées. Si la ville a été construite avant la plantation de l’arbre, celui qui l’a planté est tenu de le couper sans recevoir un dédommagement. S’il a planté l’arbre avant la construction de la ville, il doit le couper; mais il peut se faire payer la valeur. Si l’on ne sait pas lequel des deux est le plus ancien, on coupe l’arbre, sans être tenu d’en payer la valeur.",
+ "La grange fixe (où l’on vanne le blé avec une pelle) doit être éloignée de la ville à la distance de 50 coudées. Il ne faut pas établir une grange pareille chez soi, si l’on ne possède pas les alentours jusqu’à la distance de 50 coudées. On doit l’éloigner des plantes de son voisin et de sa terre labourée, à la distance nécessaire pour ne pas lui causer de dommage.",
+ "Les cadavres des animaux, les tombeaux et la tannerie, doivent être éloignés de la ville à la distance de 50 coudées. On n’établit de tanneries que du côté Est de la ville. R. aqiba dit: On peut établir la tannerie de tous les côtés de la ville, à la distance de 50 coudées, excepté du côté Ouest (dont le vent est plus vif).",
+ "La place dans laquelle on fait la macération du lin doit être éloignée de la verdure; il faut éloigner les poireaux des oignons et la moutarde des abeilles. R. Yossé permet de planter la moutarde près des abeilles (sans craindre de leur nuire).",
+ "Un arbre doit être éloigné du puits du voisin à la distance de 25 coudées; le caroubier et le sycomore doivent en être éloignés de 50 coudées, soit que l’arbre et le puits se trouvent au même niveau, soit que l’un se trouve à un niveau plus élevé que l’autre. Si le puits a été creusé avant la plantation de l’arbre, celui qui l’a planté doit le couper, et le propriétaire du puits lui paye la valeur de l’arbre; si l’arbre est plus ancien, on n’est pas obligé de le couper. S’il a des doutes sur la date relative de l’arbre et du puits, on n’est pas obligé de le couper. R. Yossé dit: quand même le puits serait plus ancien que l’arbre, celui qui l’a planté n’est pas obligé de le couper; car il a le droit de planter chez lui, comme son voisin peut creuser dans son domaine.",
+ "Il ne faut pas planter un arbre près du champ de son voisin, à moins de laisser un intervalle de 4 coudées. Cela s’applique aux vignes ainsi qu’à tout arbre. S’il y a une haie entre les deux champs, chacun des deux voisins peut planter jusqu’à la haie. Si les racines d’un arbre s’étendent dans le champ du voisin, le voisin peut les couper, jusqu’à la profondeur de 3 palmes, pour qu’elles n’arrêtent pas la charrue. S’il vaut creuser dans son champ un puits, ou une fosse, ou une grotte, il peut couper les racines plus profondément et garder le bois pour lui."
+ ],
+ [
+ "Il y a présomption de possession pour les maisons, les puits, les fossés, les cavernes, les bains, les colombiers, les pressoirs, les champs arrosé par des sources, les esclaves, et tout ce qui produit des fruits constamment; la présomption de tous ces objets est de 3 ans accomplis du jour au jour. La possession d’un champ arrosé par la pluie est également de 3 ans, mais non pas de trois années entières. Il suffit, d’après R. Ismaël, que le défendeur l’ait cultivé, pendant les 3 derniers mois de la première année, pendant la deuxième année entière et pendant les 3 premiers mois de la 3e année, en tout 18 mois; d’après R. aqiba, il suffit même que le défendeur l’ait eu en possession un mois de la 1re année, la 2e année entière, et 1 mois de la 3e année, en tout 14 mois. R. Ismaël dit: les 18 mois dont j’ai parlé sont nécessaires pour un champ de culture (dont tous les produits se récoltent à la même époque); mais quand il s’agit d’un champ couvert d’arbres, si le défendeur a récolté le blé, cueilli les olives et les figues, ces trois récoltes comptent pour 3 ans.",
+ "La Palestine, par rapport à la possession, est divisées en 3 parties, savoir: la Judée, la Pérée, et la Galilée. Si donc le propriétaire d’un champ se trouve p. ex. en Judée, et si un autre prend en possession le champ qui se trouve en Galilée et dit qu’il l’a acheté (en se fondant sur les 3 ans de la possession comme d’une présomption), ou bien si le propriétaire se trouve en Galilée et un autre prend en possession le champ qui se trouve en Judée, une telle prise de possession est de nulle valeur, sauf si le propriétaire se trouve dans le même pays que le champ. R. Juda dit: la loi exige une possession de trois ans pour le cas où le propriétaire serait au loin, p. ex. en Espagne, éloigné de son pays à la distance d’une année de marche; il faut alors que le possesseur possède le champ pendant une année (pour que tous les habitants du pays l’apprennent); puis une 2e année pour qu’un voyageur arrive dans le pays où le propriétaire se trouve, et lui annonce l’usurpation de son champ, et une 3e année pour que le propriétaire puisse revenir faire opposition à cette occupation illégale.",
+ "La possession d’un immeuble n’a aucune valeur, si le possesseur ne dit pas de quel droit il a possédé l’immeuble; ainsi, lorsqu’un individu dit à un autre: “que fais-tu dans mon domaine”? et l’autre répond: “je l’ai possédé le temps légal de la présomption, parce que tu me l’as vendu, ou donné, ou parce que ton père me l’a vendu ou donné”, l’argument a une valeur légale. Mais si le défendu répond: “je l’ai possédé le temps légal, parce que personne n’y a mis d’opposition”, la possession est de nulle valeur (et ce propriétaire reprend son bien). Si le défendeur répond: “je l’ai possédé le temps légal, parce que je l’ai hérité de mon père”, l’argument est valable, et l’on n’est pas obligé de dire de quel droit son père l’a possédé (car les enfants peuvent ignorer les affaires de leur père). Les ouvriers qui travaillent dans les champs, les associés, les fermiers et les tuteurs ne peuvent pas invoquer la possession comme preuve d’achat du champ cultivé par eux. Le mari ne peut pas l’invoquer comme preuve d’avoir acheté le champ de sa femme, cultivé par lui, ni la femme ne peut l’invoquer pour le champ de son mari, ni le père pour les biens de son fils, ni le fils pour ceux de son père. Toutefois, celle d’une certaine durée (d’ordinaire 3 ans) s’applique seulement au cas où un individu est un possession de l’immeuble. Mais si l’individu ne possède pas encore le champ, savoir si l’on reçoit un immeuble en don, ou si les frères se partagent l’héritage, ou si chacun veut faire l’acquisition définitive de sa part, ou si l’on veut faire l’acquisition des biens d’un étranger qui est mort sans héritiers (lesquels biens, par conséquent, appartiennent au premier venu), dans tous les cas, on peut en faire l’acquisition définitive, aussitôt qu’on a fait un acte de prise de possession, p. ex. si l’on a clos la maison, ou si on l’a entourée d’un mur, ou fait une ouverture, si peu que ce soit.",
+ "Si deux témoins ont déposé qu’un tel individu a possédé le champ d’un autre pendant 3 ans et l’on trouve que ces témoins sont faux, ils doivent payer au propriétaire toute la valeur du champ qu’ils ont voulu lui faire enlever. S’il y avait trois séries de deux témoins, chacune pour l’une des 3 années de possession, et ils sont démentis tous, chaque groupe paiera le tiers de la valeur du champ; s’il y avait 3 frères, dont chacun dépose son témoignage pour une année, et un autre qui dépose pour tous les 3 ans, ils comptent pour 3 groupes séparés, et leur témoignage est admis. S’ils sont tous démentis, ces 3 groupes comptent pour un (en ce sens qu’ils ne paient chacun que le tiers de la valeur du champ).",
+ "Voici les choses pour lesquelles on peut invoquer la possession d’usage, et voici celles pour lesquelles on ne peut pas l’invoquer. Si un individu avait placé pendant trois ans sa bête dans la cour d’un autre, ou s’il y avait pendant 3 ans son four ou son moulin, ou s’il élevait ses poules dans la cour de l’autre, ou s’il y mettait son fumier, il ne peut pas invoquer la possession d’usage. Mais si l’individu a fait dans la cour de l’autre une haie de séparation haute de 10 palmes pour sa bête, ou pour son four, ou pour son moulin, ou s’il a introduit ses poules dans la maison de l’autre, ou s’il a fait dans la cour de l’autre une élévation de 3 palmes, ou une excavation d’autant pour son fumier, il peut invoquer la possession d’usage.",
+ "On ne peut pas invoquer le droit de possession (même après 3 ans d’usage) d’une rigole d’eau aboutissant dans l’immeuble d’un voisin; mais ce droit de possession est applicable à la place que le tuyau occupe. Il y a droit de possession pour une gouttière située dans les mêmes conditions. Il n’y en a pas pour une échelle égyptienne (courte), mais il subsiste pour l’échelle tyrienne (longue). Il n’y en a pas pour la fenêtre égyptienne, mais il subsiste pour la fenêtre tyrienne; on nomme fenêtre égyptienne l’espace si étroit que la tête d’un homme ne peut pas passer au travers. R. Juda dit: si elle est entourée d’un carreau de bois, même en étant trop étroite pour laisser passer une tête d’homme, on lui applique le droit de possession. Tout pignon (s’avançant sur la cour d’autrui), ayant au moins une largeur d’un palme, constitue un bien avec droit de possession dont le voisin peut interdire la présence; à moins d’un palme, il ne constitue pas un bien entraînant possession et ne peut pas être interdit.",
+ "On n’a pas le droit d’ouvrir une fenêtre sur la cour de son voisin, quand même on aurait sa part dans cette cour. Si un individu a acheté une maison qui s’ouvre sur une cour, il n’a pas le droit d’y faire une autre porte pour qu’elle s’ouvre aussi sur une autre cour, quand même il aurait sa part dans cette cour. Si deux individus ont leurs maisons dans une cour qui leur appartient à tous les deux, ils ne doivent pas les ouvrir sur cette cour, ni une porte vis-à-vis de la porte du voisin, ni une fenêtre vis-à-vis de celle du voisin. Si la fenêtre était petite, on n’a pas le droit de l’agrandir sans la permission du voisin; s’il n’y avait qu’une fenêtre, on n’a pas le droit d’en ouvrir une autre. Mais si le voisin demeure de l’autre côté de la rue, on peut ouvrir une porte vis-à-vis de celle du voisin, ou une fenêtre vis-à-vis de celle du voisin; on peut aussi l’agrandir et en faire deux pour une.",
+ "Il ne faut pas faire de fosses souterraines, ni puits, ni grottes, dans la rue; R. Eléazar le permet, si une voiture remplie de pierres, peut passer là sans s’enfoncer. Le maître d’une maison ne doit pas laisser les saillies de son mur s’étendre jusque dans la rue; il peut le faire, s’il n’a pas élevé le mur à la limite de son domaine, mais en dedans, de sorte que les saillies ne s’étendent pas au delà de son domaine. Si un individu achète une maison dont les murs ont des saillies, il peut les laisser (il n’est pas obligé de les couper)."
+ ],
+ [
+ "Si l’on dit vendre une maison, la pièce latérale n’y est pas comprise, quoiqu’elle soit ouverte dans la maison; dans la voûte d’une maison n’est pas comprise non plus la pièce qui est en dedans (quoiqu’elle s’ouvre sur l’intérieur du clos), ni le toit s’il avait une balustrade haute de 10 palmes; selon R. Juda, n’y eut-il que la forme d’une porte n’atteignant pas la hauteur de dix p. elle n’est pas comprise dans la vente.",
+ "Si, l’on vend un bâtiment, la citerne n’est pas vendue, quoiqu’il ait été écrit dans l’acte qu’il vend le bâtiment avec sa profondeur et sa hauteur. Le vendeur est obligé d’acheter le droit de passer par le bâtiment pour arriver à sa citerne; telle est l’opinion de R. aqiba. Les autres docteurs disent qu’il n’a pas besoin de l’acheter. R. aqiba, d’accord avec les autres docteurs, dit que le vendeur n’a pas besoin d’acheter le passage, s’il a écrit dans l’acte qu’il vend le bâtiment, excepté la citerne. Si un individu vend la citerne à l’un, en gardant le bâtiment à un autre, R. aqiba dit que l’acheteur n’a pas besoin d’acheter le droit de passer par le bâtiment; les autres docteurs disent qu’il doit l’acheter (s’il ne l’achète pas, il sera obligé de passer par un autre chemin moins commode).",
+ "Si un individu vend une maison, il comprend dans la vente les choses fixes qui s’y trouvent comme la porte, ou le mortier ou la meule qui est fixe, mais non pas celles qui s’enlèvent comme la clef, ou le four, ou la meule mobile. S’il a dit qu’il vend la maison et tout ce qu’il y a dedans, toutes ces choses sont vendues, comme en vendant le four, le fourneau est inclus.",
+ "Si un individu vend une cour, il a compris dans la vente les maisons, les citernes et les caves qui s’y trouvent, mais non pas les choses qui s’enlèvent; s’il a dit qu’il vend la cour avec tout ce qui est dedans, toutes ces choses sont vendues; cependant même dans ce cas, la maison de bains et le pressoir n’y sont pas compris. R. Eléazar dit: Celui qui vend une cour n’a vendu que l’air de la cour.",
+ "Si un individu vend un pressoir, il a compris dans la vente toutes les choses fixes qui s’y trouvent, savoir le bassin, la pierre de compression et le double tronc, ou piédestal, savoir les fourneaux, la roue (pour puiser) et les poutres; s’il a dit qu’il le vend avec tout ce qui est au dedans, toutes ces choses sont aussi vendues. Selon R. Eléazar, la vente du pressoir implique la poutre de pression.",
+ "Celui qui vend à autrui un bain ne lui vend, ni les cloisons (ou planches), ni les sièges, ni le linge de bain, balaneion; mais s’il déclare avoir vendu le bain avec tous les objets précités, le tout sera tenu pour vendu. En aucun cas, la vente ne comprendra les réserves d’eau, ni les amas de bois.",
+ "Si un individu vend une ville, il a compris dans la vente les maisons, les puits, les cavernes, les maisons de bains, les colombiers, les pressoirs, les jardins (destinés aux promenades, ou les champs qui entourent la ville); mais il n’a pas compris les objets mobiliers. S’il a dit qu’il vend la ville avec tout ce qui s’y trouve, il a vendu même les bestiaux et les esclaves qui y sont. R. Simon b. Gamliel dit: Si un individu vend une ville, il a compris aussi dans la vente la douane.",
+ "Si un individu vend un champ, il a compris dans la vente les pierres nécessaires au champ, les échalas des vignes, les épis non moissonnés, une haie de joncs inférieure à la contenance d’un quart de saa, ou une guérite de gardien non pourvue de ciment (exposée à la dislocation), un jeune caroubier non encore greffé, un jeune plant de sycomores (tous objets annulés par leur peu de valeur);",
+ "mais une telle vente ne comprend ni les pierres inutiles au champ, ni les échalas dont la vigne peut se passer, ni les épis moissonnés. Si un individu vend un champ, quoiqu’il ait dit qu’il le vend avec tout ce qui s’y trouve, il n’a compris dans la vente, ni une grande haie de joncs, ni la guérite cimentée, ni un caroubier greffé, ni un sycomore étendu, ni la citerne, ni le pressoir, ni le colombier, bien qu’ils soient vides ou pleins. Le vendeur est alors obligé d’acheter le droit de passer par le champ (pour arriver à la citerne, ou aux autres objets); telle est l’opinion de R. aqiba. Les autres docteurs disent qu’il n’a pas besoin de l’acheter. R. aqiba, d’accord avec les autres docteurs, reconnaît que le vendeur n’a pas besoin d’acheter le passage, s’il a spécifié lors de la cession qu’il vend le champ seul, excepté les dites choses. Si un individu cède à autrui (la citerne, ou le pressoir, ou le colombier, en gardant le champ), R. aqiba dit que l’acheteur n’a pas besoin d’acheter le droit de passer par le champ. Les autres docteurs disent qu’il doit l’acheter. A toutes les choses susmentionnées, il est fait une réserve: elles ne sont pas comprises dans la vente du champ, mais elles sont comprises dans le don. Si des frères se partagent entre eux les champs de l’héritage, celui qui prend le champ a droit à tout ce qui s’y trouve. Si un individu a acquis par l’acte de la prise de possession le champ d’un étranger mort sans héritiers, il a acquis tout ce qui s’y trouve. De même, celui qui le consacre au culte consacre en même temps tout ce qui s’y trouve. Selon R. Simon, celui qui consacre ainsi un champ n’a englobé dans cette consécration que le caroubier greffé (de valeur) et le sycomore étendu qui se trouveraient sur ce sol."
+ ],
+ [
+ "Si un individu vend un navire, il a compris dans la vente le mât, la vergue et l’ancre, ecenhi\", avec tout ce qui est nécessaire pour la marche, mais il n’a pas compris dans la vente les esclaves (qui le conduisent), ni les grands sacs du bagage, ni le chargement, enqhch. S’il dit qu’il vend le navire avec tout ce qui s’y trouve, toutes ces choses sont vendues en même temps. Si un individu dit qu’il vend un char (carrum), il n’a vendu que la voiture, et non les mulets; s’il dit qu’il vend les mulets, il n’a pas compris dans la vente la voiture. S’il dit qu’il vend un joug, il l’a vendu seul et non les bœufs; s’il dit qu’il vend les bœufs, il n’a pas vendu le joug. R. Juda dit: il faut voir à quel prix il a vendu le couple (pour savoir ce qu’il comprend): s’il l’a vendu pour 200 zouz, il est évident qu’il a compris les bœufs dans la vente, car on ne donne pas 200 zouz pour un joug seul. Les autres docteurs disent: le montant du prix n’est pas une preuve de ce que l’on vend.",
+ "Si un individu vend un âne, son harnais n’est pas compris dans la vente. Nahoum le Mède dit que le harnais y est compris. R. Judah dit que tantôt le harnais est compris dans la vente, tantôt il n’est pas compris (cela dépend de la manière dont le vendeur s’est exprimé). Ainsi lorsqu’en présence d’un âne pourvu d’un harnais, l’acquéreur dit au propriétaire: “vends-moi ton âne que voici”, le harnais sera compris dans la vente; mais si l’acquéreur dit: “vends-moi l’âne s’il est à toi”, le harnais n’y est pas compris.",
+ "Celui qui vend une ânesse cède en même temps l’ânon (l’on ne va pas sans la mère); mais si l’on vend une vache (dont on peut utiliser le lait à part), le veau n’est pas compris dans la vente. En vendant le monticule aux ordures, le fumier y est compris. En vendant le puits, on cède l’eau, comme en vendant un colombier, les pigeons y sont compris. En vendant la ruche, les abeilles sont comprises dans la vente. Celui qui acquiert les petits d’un colombier ne devra pas les enlever tous; il laissera une première couvée sur place (pour ne pas détourner la mère), et prendra le reste. Celui qui acquiert une ponte d’abeilles (de l’année) prend tous les trois premiers groupes, puis en enlève un sur deux (sans dégarnir tout à fait la ruche). De même, celui qui achète les gâteaux de miel devra laisser deux gâteaux pour nourrir les abeilles qui restent. Enfin l’acquéreur des olives sur pieds ne coupera pas les deux dernières branches du bas.",
+ "Si un individu achète 2 arbres dans le champ d’un autre, il n’a pas acquis le terrain autour d’eux. R. Meir dit: le terrain est acquis. Si les branches s’étendent beaucoup, le propriétaire du champ n’a pas le droit de les couper; ce qui sort du tronc appartient à l’acheteur des arbres; ce qui sort de la racine appartient au propriétaire du champ. Si les arbres se dessèchent, l’acheteur n’a pas le droit d’en planter d’autres à leur place (n’ayant pas le sol à lui). S’il a acheté 3 arbres, il a acquis le terrain qui leur est nécessaire; si les branches s’étendent au delà de ce terrain, le propriétaire du champ peut exiger qu’on coupe ce qui dépasse le terrain de l’acheteur. Ce qui sort du tronc ou des racines appartient à l’acheteur; si les arbres se dessèchent, l’acheteur a le droit au terrain (pour en planter d’autres à leur place).",
+ "Celui qui vend la tête d’un animal de gros bétail ne vend pas pour cela les pieds, et de même en vendant les pieds, on ne vend pas la tête (tout en distinct). En vendant les poumons, on ne vend pas le foie; en vendant le foie, on ne vend pas les poumons. Pour le menu bétail au contraire, en vendant la tête on ne vend aussi les pieds; mais en vendant ces derniers, on ne vend pas la tête (part capitale). En vendant les poumons, on vend aussi le foie; mais avec ce dernier (inférieur), on n’a pas vendu les poumons.",
+ "Il y a quatre catégories de vendeurs. Si un individu dit vendre du bon froment, et il se trouve que ce blé est mauvais, l’acheteur peut annuler la vente; si le vendeur dit vendre du mauvais froment, et celui-ci se trouve être bon, le vendeur peut annuler la vente; s’il dit vendre du mauvais ou du bon, et il se trouve que le froment est comme il a été annoncé, personne ne peut annuler la vente; s’il dit vendre une sorte de marchandise, p. ex. rougeâtre, et il se trouve qu’elle est d’une autre sorte, p. ex. blanche, le vendeur ou l’acheteur peut annuler la vente; il en est de même s’il dit vendre du bois d’olivier, et il se trouve que c’est du bois de sycomore, ou vice-versa, ou s’il dit vendre du vin, et c’est du vinaigre, ou l’inverse.",
+ "Si l’acheteur des produits du champ, ou des fruits, a fait l’acte d’attraction, quoiqu’il ne les ait pas mesurés, il es a acquis: s’il les a mesurés, mais s’il n’a pas fait l’attraction, il ne les a pas acquis. Si l’acheteur est intelligent, il peut louer la place de la marchandise (la marchandise lui sera acquise, parce qu’elle se sera trouvée dans son domaine). Si un individu achète du lin, il doit le soulever, ou le déplacer pour l’acquérir. Si le lin n’était pas encore arraché de la terre, l’acheteur peut l’acquérir s’il en arrache un peu.",
+ "Un individu vend à un autre du vin ou de l’huile, et la marchandise, après que le prix a été convenu entre le vendeur et l’acheteur, est devenue plus chère ou moins chère; si la mesure n’a pas encore été remplie, la marchandise appartient au vendeur (et ils peuvent annuler la vente); si la mesure est déjà remplie, la marchandise appartient à l’acheteur (et la vente est irrévocable). S’il y a un marchand intermédiaire entre le producteur et le consommateur, et que le producteur ait mesuré la marchandise dans le tonneau du marchand, la marchandise versée dans son tonneau lui est acquise; alors si le tonneau se brise, et le vin ou l’huile s’écoule, le marchand subit le dommage. Quand un individu vend ce liquide, il doit ajouter à la mesure 3 gouttes. Si le liquide s’est amassé au fond de la mesure, après que le vendeur l’avait fait pencher, il peut garder ce liquide (l’acheteur y renonce). Le boutiquier n’est pas obligé d’ajouter les 3 gouttes. R. Juda dit: la boutiquier n’est dispensé de cette obligation que le vendredi à la fin de la journée.",
+ "Un individu envoie son petit enfant (en lui donnant un flacon et un pondion = 2 as) pour qu'il aille acheter chez le boutiquier de l’huile pour un as, le boutiquier verse dans le flacon de l’huile pour cette monnaie, et donne à l’enfant son flacon et un as en retour, puis l’enfant casse le flacon et perd la monnaie. Dans ce cas, le boutiquier doit payer pour le flacon, pour l’huile et pour l'as perdus. R. Juda dit le boutiquier est acquitté, car le père de l’enfant l’a envoyé pour qu’il prenne lui-même du boutiquier l’huile et la monnaie. Les autres docteurs, d’accord avec R. Judah, disent: si le boutiquier a laissé le flacon aux mains de l’enfant, il n’est pas obligé de payer la valeur du flacon brisé par l’enfant.",
+ "Le marchand, sitwnh\" (qui achète du blé en gros pour le vendre en détail) doit nettoyer ses mesures une fois par mois. Au cultivateur qui ne vend que ses produits, il suffit de nettoyer ses mesures une fois par an. R. Simon b. Gamliel dit au contraire: le marchand en gros devra les nettoyer une fois par an et le propriétaire tous les mois; de plus, le boutiquier doit nettoyer ses mesures 2 fois par semaine, ses poids une fois par semaine, et la balance toujours avant de peser.",
+ "R. Simon b. Gamliel dit que tout cela se rapporte aux objets humides, non aux objets secs. En vendant il penchera la balance jusqu’à un palme, pour donner un peu plus de poids. S’il pèse juste, il doit ajouter 1/10 en surcroît, grammai, d’une livre pour 10 livres de choses humides, et pour 20 livres, s’il s’agit de choses sèches. Dans les endroits où il est d’usage de mesurer par des petites mesures (p. ex. un cab, ou un log), on ne doit pas mesurer par de grandes, (p. ex. avec un saa qui contient 6 cab, car l’acheteur y perd). Si l’usage prescrit de mesurer par de grandes mesures, on ne doit pas mesurer par de petites; enfin si l’usage est de donner des mesures rases, on ne peut pas demander les mesures entassées; si l’usage est d’entasser les mesures, on ne peut pas donner de mesures rases."
+ ],
+ [
+ "Un individu a vendu des semences à un autre, l’acheteur les a semées, mais elles n’ont pas réussi. En ce cas, le vendeur n’est point responsable, quand même il a vendu les semences de lin (employées d’ordinaire pour la semaille, mais servant aussi d’aliment). R. Simon b. Gamliel dit: s’il a vendu des semences de jardin qu’on ne peut pas manger, il est responsable.",
+ "Si un individu vend à un autre les produits du champ, l’acheteur doit accepter un quart de kab de déchets mêlés à un saa de bon produit (= 1/24, un saa ayant 6 kab). Si l’on achète des figues, on doit en accepter un % de mauvaises; en achetant une cave pleine de vin, on accepte 10 % de mauvais tonneaux. En recevant des cruches de Saron, il faut compter de même 10 % défectueuses, piqo\".",
+ "Si un individu vend à un autre du vin, et si ce vin aigrit, le vendeur n’en est pas responsable; mais s’il est connu que son vin devient toujours aigre, l’acheteur peut annuler la vente (arguer qu’il y a eu erreur). Si le vendeur lui a dit: “je te vends du vin épicé” (bon à conserver), il faut que le vin se conserve au moins jusqu’à la Pentecôte suivante; s’il vend du vin vieux, celui-ci devra être au moins de l’an passé; enfin s’il vend du vin “très vieux”, celui-ci devra avoir 3 ans de date.",
+ "Si quelqu’un vend à autrui un emplacement pour la construction d’une maison, ou en vue des fiançailles de son fils, ou une maison de veuvage à sa fille, il construira sur 4 aunes de large et 6 de long, selon R. aqiba. R. Ismaël dit: c’est la place d’une écurie de bœufs, et pour la construire on adopte cette mesure. Une petite maison occupe 6 aunes sur 8; une grande, 8 sur 10; un triclinium, 10 sur 10. La hauteur sera de la moitié de la longueur et de la largeur, adoptant pour exemple la 1re salle du temple. Celle-ci, selon R. Simon b. Gamliel, sert de modèle en tout.",
+ "Si un individu possède une citerne dans le bâtiment d’un autre, il doit entrer et sortir à l’heure où chacun a l’habitude d’aller et venir, il n’a pas le droit d’y faire entrer son animal, mais il puise l’eau et la donne à son animal au dehors. Le propriétaire de la citerne la ferme à clef (pour qu’on n’y puise pas d’eau en son absence); celui du bâtiment a aussi sa clef (pour que l’autre ne puisse entrer en son absence).",
+ "Si A possède un petit jardin enfermé dans celui de B, il doit y entrer et sortir à l’heure habituelle de chacun. Il ne peut pas y introduire des marchands; il ne doit profiter du passage que B lui donne à travers son jardin que pour entrer dans le sien, non pour abréger son chemin en passant par le jardin de B quand il veut aller ailleurs. B peut semer sur le passage par lequel A entre dans son jardin. Si A et B sont convenus entre eux que le premier aurait un passage sur le côté, A peut entrer et sortir quand il veut; il peut faire entrer des marchands dans son jardin, mais il ne peut se servir de ce passage que pour entrer dans le jardin, non pour entrer dans un autre endroit; ni A ni B ne peuvent semer sur ce passage.",
+ "Si une route publique passe à travers le champ d’un individu et si le propriétaire du champ a fermé cette route, en donnant au public une autre, le public peut à son gré se servir du nouveau chemin ou prendre l’ancienne route. Si un individu achète un passage à travers un champ, le vendeur doit lui donner un passage large de 4 coudées; la route publique est de 16 coudées; celle du Roi n’a pas de limite; la route de ceux qui accompagnent un mort à son dernier repos n’a pas de limite non plus. Les juges de Sephoris disent que la station funéraire peut occuper une place égale à un champ qui produit 4 kabs.",
+ "Si l’on a acheté de son prochain un terrain pour l’employer à la sépulture, ou si l’on a reçu de lui un terrain à cet effet, on fera à l’intérieur une cavité large de 4 coudées contre 6 de long, sur laquelle pourront s’ouvrir 8 tombes, savoir: 3 de chaque côté de la longueur vis-à-vis (une en face de chaque côté plus étroit); quant aux tombes elles-mêmes, elles auront 4 coudées de long, 7 de haut, et 6 de large. R. Simon dit: l’intérieur total de la caverne est long de 8 coudées et large de 6; on creuse, dit-il, 13 excavations, pour recevoir 13 morts, savoir: 4 dans chacune des deux longues parois, 3 dans la paroi en face (courte), une à droite de l’entrée et une à gauche. On fait, à l’entrée de la caverne, une cour de 6 coudées de long et 6 de large, pour recevoir les porteurs du cercueil, et on fait 2 cavernes (telles que l’on vient de les décrire), dont l’une est d’un côté de la cour et l’autre de l’autre côté. R. Simon dit que l’on fait 4 cavernes, une de chaque côté de la cour. R. Simon b. Gamliel dit: pour le nombre des excavations et celui des cavernes, il faut prendre en considération la solidité du terrain."
+ ],
+ [
+ "Si un individu dit à un autre: “Je te vends un terrain qui produit un kour ”, l’acheteur n’est pas obligé de comprendre dans la mesure les fosses profondes de 10 palmes, ni les rochers hauts de 10 palmes; si les fosses ou les rochers ont une mesure moindre, ils seront compris dans l’espace vendu. Mais si le vendeur a déclaré vouloir céder un tel espace d’un tel kour (tel qu’il est), y eut-il des cavités profondes de plus de 10 palmes, ou des roches plus élevés que dix palmes, ils seront compris dans le total de la vente.",
+ "Si un individu dit à un autre: “je te vends un terrain d’un kour, exactement mesuré au cordeau”, s’il manque une parcelle à la mesure, l’acheteur déduira du prix la valeur de ce qui manque; si le terrain dépasse un peu la mesure, l’acheteur rendra le surplus au vendeur. Si le vendeur a dit: “je te vends ce terrain d’un kour pour tel prix”, soit qu’il manque un peu à la mesure, soit qu’il la dépasse un peu, l’acheteur ne peut rien déduire au prix, s’il manque un quart de kab pour un saa (ou 7 kabs 1/2 pour un kour), pas plus que le vendeur ne peut réclamer, s’il y a un surplus de 1/4 de kab pour un saa; mais si la différence est plus grande, il faut en tenir compte. L’acheteur est obligé de rendre au vendeur le surplus, que rendra-t-il? Soit de l’argent, soit le surplus du terrain à l’acheteur. Pourquoi alors est-il dit de rendre de l’argent? Pour faire ressortir le privilège du vendeur, car d’autre part s’il reste au champ une contenance de 9 kab, ou dans un potager une contenance d’un demi-kab, ou, selon l’avis de R. aqiba, seulement un quart de kab, l’acquéreur devra restituer le morceau de terrain, non seulement pour ce quart inoccupé, mais tout le reliquat.",
+ "Si quelqu’un dit à autrui: “je te vends le terrain mesuré au cordeau, soit un peu plus, soit un peu moins”, la vente est nulle, parce que la seconde expression annule la précision de la première. De même si les propositions ont été énoncées à l’inverse, elles s’annulent aussi mutuellement, dit Ben-Nanos. Si le vendeur dit: “je le cède par ses marques et ses limites”, et qu’il y a une différence moindre qu’un sixième, elle est aux dépens de l’acheteur; si elle dépasse cette mesure, on peut la décompter du montant à payer.",
+ "Si un individu dit à son prochain: “je te vends un demi-champ”, on mettra en adjudication la partie la mieux fumée sise entre les deux, et le vendeur gardera pour lui le montant de la moitié du champ. S’il a dit: “je te vends la moitié du champ sise au midi”, on mettra aussi en adjudication la meilleure part du champ sise au milieu, et l’acquéreur touchera la moitié du champ sise au midi. Il comprend pour lui la place de clôture, ainsi que du grand et petit fossé de séparation. Combien d‘espace faut-il pour le fossé? 6 palmes; et pour le petit fossé? 3 palmes."
+ ],
+ [
+ "Il y a 4 catégories de parents au point de vue de l’héritage, savoir 1re catégorie: Les parents d’un individu qui héritent de lui, s’il meurt, et dont l’individu aussi hérite s’ils meurent avant lui. Ce sont les fils du père qui héritent de lui, et dont le père hérite s’ils meurent avant lui (sans laisser d’enfants). Les frères d’un seul père héritent l’un de l’autre (si le père est mort et s’ils ne laissent point d’enfant). -2ème catégorie: Les parents d’un individu qui héritent de lui s’il meurt, mais dont l’individu n’hérite pas. Ainsi le fils hérite de la mère, mais elle n’hérite pas de lui (car les parents du côté du père sont les héritiers); le mari hérite de sa femme, mais elle n’hérite pas de lui; le fils de la sœur d’un individu hérite de lui (car la sœur hérite de lui, et le fils hérite des droits de sa mère), mais lui n’hérite pas du frère du fils de sa sœur (car sa sœur n’hérite pas de son fils). – 3ème catégorie: les parents d’un individu qui n’héritent pas de lui et dont l’individu hérite, savoir: la mère, à l’égard de son fils; elle n’hérite pas de lui, mais il hérite d’elle; l’épouse à l’égard de son mari: elle n’hérite pas de lui, mais il hérite d’elle; le frère de la mère d’un individu; il n’hérite pas de son neveu, mais le neveu hérite de lui. 4ème catégorie: les parents d’un individu qui n’héritent pas de lui, et dont celui-ci n’hérite pas non plus; ce sont: les frères d’une seule mère.",
+ "Voici l’ordre des héritages. Il est écrit: Si un homme meurt sans avoir de fils, vous transmettrez son héritage à sa fille s'il n'a pas de fille, vous le donnerez à ses frères s'il n'a pas de frères, vous le donnerez aux frères de son père (Nb 27, 8-10). La fille n’hérite de rien s’il y a un fils, et tous les descendants de ce dernier ont la priorité sur la fille. La fille a la priorité sur les frères du défunt (ses oncles), et tous les descendants de la fille passent avant ses oncles. Ceux-ci passent avant les frères du père, ainsi que leurs descendants. Règle générale: si un individu a la priorité sur un autre, ses enfants et ses petits-enfants (à l’infini) ont aussi la priorité sur l’autre. Enfin si le fils meurt, son père a la priorité sur tous les autres enfants.",
+ "Les filles de Tsolfhad (Nb 27) lors de la distribution des terres du temps de Josué ont pris trois parts: 1° celle de leur père qui fut de ceux qui sont sortis de l’Egypte et reçurent tous une part en Palestine; 2° la part de leur père sur les biens de Héfer; 3° une part en plus à titre d’aîné.",
+ "La fille (si elle n’a pas de frère) a le même droit qu’un fils sur l’héritage de son père, ou sur celui de sa mère; seulement, le fils premier-né prend deux parts des biens de son père, mais il ne prend qu’une part des biens de sa mère. Quand le père laisse des biens à ses héritiers, il peut arriver que les filles puissent réclamer leur nourriture sur ces biens: mais si la mère laisse des biens, ses filles n’ont jamais rien à réclamer (lorsqu’elle a laissé un fils, seul héritier).",
+ "Si un individu dit: “mon premier-né ne prendra pas 2 parts” ou bien s’il dit: “tel de mes fils n’héritera pas avec ses frères”, ces paroles sont nulles, car elles sont contraires à la loi écrite. Si un malade, en faisant avant sa mort le partage verbal de ses biens parmi ses fils, a accordé à l’un plus qu’à l’autre, ou s’il a donné au premier-né la même part qu’aux autres frères, ses paroles sont valables; mais, s’il a dit qu’il les donne comme héritage, ses paroles sont nulles. S’il fait un acte, en mettant au commencement, ou au milieu, ou à la fin, le mot don, la distribution du don est valable. Si un malade qui a un enfant (fils ou fille) dit: “tel individu héritera de mes biens”, ou si un malade qui a un fils dit: “ma fille héritera de mes biens”, ses paroles sont nulles (à moins qu’il ne leur donne les biens à titre de don), parce qu’il fait une disposition contraire à la loi écrite dans le Pentateuque. R. Yohanan b. Broqah dit: Si le malade dit d’un individu qui a une part dans l’héritage: “que cet individu hérite de tous mes biens “ (à l’exclusion des cohéritiers), ses paroles sont valables; mais s’il le dit d’un individu qui n’a aucune part dans l’héritage, ses paroles sont nulles. Si un malade qui laisse des enfants, donne par testament ses biens à des étrangers, le testament est valable; mais les sages n’approuvent pas cette action. R. Simon b. Gamliel dit: si les enfants se conduisent pal, le père fait bien de les déshériter.",
+ "Si un individu dit: “Tel homme est mon fils”, il est cru; s’il dit: “tel homme est mon frère”, il n’est pas cru, mais il lui donnera une partie de son héritage paternel. Si après avoir pris la moitié du champ, le 3e frère meurt, la moitié sera reprise par le premier; si le 3e a acquis un autre bien et s’il est mort ensuite, les deux autres frères héritent de lui. Si un individu est mort, et l'on trouve un testament, diaqhch, sur lui, cet écrit n’a aucune valeur et ne donne aucun droit à la personne qui est désignée. Mais si le malade lui-même a dit à la personne: “Quand tu recevras de moi cet écrit, les biens qui y sont désignés te seront acquis”, que la personne soit un des héritiers ou non, les biens lui sont acquis.",
+ "Si un homme bien portant veut faire de ses biens un don à ses fils, à condition qu’ils n’en auront l’usufruit qu’après sa mort, il faut qu’il écrive: “à partir d’aujourd’hui et après ma mort”. C’est l’opinion de R. Juda; R. Yossé dit qu’il n’est pas nécessaire d’écrire: “à partir d’aujourd’hui”. Si un individu donne par écrit ses biens à son fils, pour qu’il possède la nue propriété de suite, et l’usufruit après la mort de son père, le père ne peut pas les vendre, car ils appartiennent au fils (qui est propriétaire inscrit du capital); le fils ne peut pas les vendre, car ils sont entre les mains du père (qui en a l’usufruit). Si le père les a vendus, la vente est valable jusqu’à sa mort: si le fils les a vendus, l’acheteur n’a de droits sur les biens qu’après la mort du père. Si un individu a fait don de son champ à l’un de ses fils, à la condition d’avoir l’usufruit jusqu’à la mort, il peut cueillir les fruits et les donner à qui bon lui semble. S’il a laissé en mourant des fruits cueillis, ceux-ci appartiennent à tous les héritiers. Si un individu laisse en mourant des fils grands et petits (majeurs et mineurs), ceux-ci peuvent dire qu’ils ne veulent pas que les grands s’habillent comme eux sur la caisse commune avant le partage (car l’habillement des grands coûte plus cher que celui des petits), comme les grands peuvent dire qu’ils ne veulent pas que les petits se nourrissent avec eux sur la caisse commune (même raison). On fera donc le partage, et chacun vivra de sa part. Si les grands se sont mariés aux frais de l’héritage commun, les petits se marieront aussi aux frais de la caisse commune. Si les grands se sont mariés avant la mort du père, les petits ne peuvent pas dire: “Nous prendrons de la caisse commune pour nos mariages, sur ce que notre père vous a donné pour les vôtres”, car ce que le père a donné à l’un de ses enfants (de son vivant) ne compte pas pour un héritage.",
+ "Il en est de même quand le père n’a pas laissé de fils, mais des filles grandes et petites: les petites peuvent refuser aux grandes de s’habiller aux frais de la caisse commune, et les grandes peuvent refuser aux petites de se nourrir à la caisse commune; on fera donc le partage, et chacune vivra de sa part. Si les grandes se sont mariées aux frais de l’héritage commun, les petites se marieront aux frais de la caisse commune. Si les grandes se sont mariées avant la mort du père, les petites ne peuvent pas dire: “nous prendrons de la caisse commune pour nos mariages l’équivalent de ce que notre père vous a donné pour les vôtres”. Il y a cependant une différence entre les fils héritiers et les filles. Si ce sont des fils qui héritent, ceux-ci sont obligés de donner la nourriture aux filles; mais si les filles sont héritières, celle clause n’est pas applicable."
+ ],
+ [
+ "Si un individu laisse en mourant des fils et des filles, et s’il a laissé beaucoup de biens, ou des biens suffisants, les fils les héritent, et les filles se nourrissent de ces biens (en vertu de la clause du contrat de mariage); s’il a laissé peu de biens ou des biens insuffisants, les filles se nourrissent, de ses biens, et non pas les fils, quand même ceux-ci seraient obligés d’aller mendier leur pain. Admon dit: Est-ce que j’ai perdu mes droits parce que je suis un homme? (Il veut donc que les fils se nourrissent de ces biens comme les filles). R. Gamliel dit: l’idée d’Admon me paraît juste.",
+ "Un individu a laissé en mourant des fils, des filles et un hermaphrodite; si les biens sont suffisants, cas où les fils reçoivent plus que les filles, l’hermaphrodite n’a qu’une part égale à celle des filles. Si les biens sont insuffisants, il n’a droit qu’à la part des fils. Si un individu (par testament) dit: “si ma femme (qui est enceinte) a un fils, ce fils aura 100 zouz” et elle a un fils, celui-ci aura 100 zouz. Si l’individu dit: “si ma femme a une fille, elle aura 200 zouz” et la femme a eu une fille, cette fille reçoit 200 zouz; si la femme a eu à la fois un fils et une fille, le fils prend 100 zouz, et la fille 200. Si la femme a eu un hermaphrodite, celui-ci ne prend rien. Si l’individu dit: “Tout enfant que ma femme aura prendra telle somme”, l’enfant la prendra, quel qu’il soit. Si l’individu n’a pas laissé d’autre héritier en mourant, celui-ci hérite de tous ses biens.",
+ "Un individu a laissé en mourant de grands et de petits enfants. Si les grands ont amélioré les biens de l’héritage, l’amélioration appartient à tous les frères, aux petits comme aux grands. Si les grands ont dit: “Voyez ce que notre père nous a laissé, nous allons travailler pour notre compte\"” les bénéfices du travail appartiennent à eux. De même, si la veuve (qui est héritière), a amélioré les biens de l’héritage, l’amélioration appartient à toutes les héritières, à elle et à ses sœurs. Mais si elle a dit: “Voyez ce que mon mari m’a laissé, je vais travailler pour mon compte”, les bénéfices du travail appartiennent à elle.",
+ "Si l’un des frères héritiers qui vivent en commun (avant le partage des biens paternels) a été pris pour le service du roi, les bénéfices et les pertes sont partagés par tous les frères. Si l’un des frères s’est attiré (par sa faute) une maladie dont il a guéri, ses frères ne sont pas obligés de contribuer aux frais du traitement. Si quelques-uns des frères ont fait du vivant du père un contrat en vue des dépenses de noces, et la dépense mutuelle revient, elle tombera à la masse; car cette contribution pourra être requise par voie de justice. Mais les barils de vin ou d’huile que l’on aurait envoyés à son prochain ne peuvent pas être réclamés par voie de justice, parce que l’on considère ces envois comme actes de bienfaisance.",
+ "Si quelqu’un envoie chez son beau-père des cadeaux de fiançailles, fussent-ils d’une valeur de cent Maneh, dès qu’il a pris le repas de fiançailles ne fût-ce qu’une valeur d’un dinar, il n’a plus droit à la restitution des cadeaux; mais s’il n’a pas mangé le repas de fiançailles, il a le droit de reprendre ses cadeaux. Si le fiancé a envoyé de nombreux présents en disant que la future les emportera avec elle au domicile conjugal, ils pourront être redemandés; mais si ce sont de faibles présents, à l’usage de la fiancée dans la maison de son père, on ne pourra plus les réclamer ultérieurement.",
+ "Si un moribond donne à un étranger tous ses biens à l’exception d’un petit champ, le don est valable. Mais s’il a donné sans se rien réserver pour lui-même, il peut annuler le don. L’on présente un acte dans lequel il se trouve qu’A fait don de tous ses biens à B; dans cet acte on ne trouve ni la formule d’un testament, ni celle d’un donation entre vifs. Le 1er au contraire dit qu’il était malade quand il a fait ce don, et qu’il l’a fait pour le cas de mort. Le second B dit qu’A n’était pas malade quand il a fait le don, et que par conséquent il ne peut pas l’annuler. Dans ce cas A doit prouver qu’il était malade; telle est l’opinion de R. Meir. Les autres docteurs disent: le réclamant doit fournir la preuve de ce qu’il demande.",
+ "R. Eléazar dit que dans la distribution verbale des biens, soit faite par un homme bien portant, soit par un malade, le donataire ne peut acquérir les immeubles que par les moyens ordinaires, savoir par l’argent (le payement de l’immeuble acheté), ou par l’acte, ou par la prise de possession; les meubles ne s’acquièrent que par l’attraction. Les autres docteurs lui dirent que dans la distribution d’un malade le donataire n’a pas besoin de ces moyens; car un fait s’est présenté où la mère des fils de Rokhel étant malade a dit avant sa mort: “donnez ma coiffe à ma fille”, ce don valait 1200 pièces d’or; et après sa mort, les docteurs ont fait exécuter sa volonté. Mais R. Eléazar leur répondit: les fils de Rokhel avaient une mauvaise conduite, et l’on a voulu les punir ainsi. Les sages disent que les paroles d’un malade sont valables sans acte et sans fait d’acquisition, quand il fait son testament le jour du Shabat, où l’on ne peut pas écrire ni faire d’acquisition; mais les autres jours de la semaine (où il peut écrire ou employer un des moyens légaux pour que le donataire fasse l’acquisition), ses paroles ne suffisent pas. R. Josué dit: on a accordé la permission au malade de faire sa distribution des biens le samedi (consacré au repos), à plus forte raison peut-il le faire les autres jours. De même R. Eléazar dit: on peut acquérir pour un mineur (parce que le mineur ne peut pas le faire pour lui-même), mais on n’a pas jugé nécessaire de donner à un individu la faculté d’acquérir pour une personne majeure. R. Josué dit: on a accordé la faculté d’acquérir pour un mineur, à plus forte raison un individu peut acquérir pour un majeur.",
+ "Une maison s’est écroulée sur quelqu’un (disons Ruben), et sur son père (disons Jacob), ou sur son frère Simon, qui n’avait pas d’enfant, et dont Ruben devrait hériter. Jacob ou Simon a laissé des biens; Ruben a laissé des dettes à payer à un créancier, ou une veuve qui réclame son douaire. Les héritiers de Jacob disent que Ruben est mort avant son père (il n’a donc rien hérité, et le créancier de Ruben ou sa veuve n’ont aucun droit sur les biens de Jacob); le créancier ou la veuve dit que Jacob est mort avant Ruben (qui a hérité de lui). L’école de Shammaï dit: en ce cas, on partage la somme en litige (entre le créancier ou la veuve de Ruben et les héritiers de Jacob); l’école de Hillel dit: les biens appartiennent aux héritiers présumés.",
+ "Une maison s’est écroulée sur un homme et sur une femme (qui n’ont pas laissé d’enfant, mais la femme a laissé des biens et le droit sur son douaire). Les héritiers du mari (ses frères) disent: la femme est morte avant le mari, qui a hérité d’elle ses biens. Les héritiers de la femme (p. ex. son père) disent: le mari est mort avant la femme (qui a acquis le droit au douaire et à ses biens). L’école de Shammaï dit: tout doit être partagé à parts égales entre les héritiers du mari et ceux de la femme; l’école de Hillel dit: les biens fixés de la femme sont considérés comme appartenant à celui qui les a possédés; le douaire appartient aux héritiers du mari. Les biens que la femme emporte avec elle appartiennent aux héritiers de la femme, ou au père.",
+ "Une maison s’est écroulée sur un homme et sur sa mère (la mère n’a pas d’autre enfant, et elle a des biens): l’héritier de la mère, son frère dit: le fils est mort avant la mère; il n’a donc pas hérité d’elle; par conséquent je dois hériter des biens de la femme qui était ma sœur. L’héritier du fils dit: “la mère est morte avant le fils, lequel a hérité d’elle; par conséquent j’hérite de mon frère des biens de sa mère”. Dans ce cas, les écoles de Shammaï et de Hillel sont d’accord entre elles qu’on partage les biens en litige entre l’héritier de la mère et celui du fils. R. aqiba dit: j’avoue que dans ce cas (comme dans celui de la mort de l’homme et de sa femme), l’école de Hillel est en désaccord avec celle de Shammaï, et les biens resteront en leur état présumé. Mais le fils d’Azaï dit à R. aqiba: nous regrettons déjà le désaccord de ces deux écoles dans le cas précédent, et tu ajoutes un nouveau désaccord."
+ ],
+ [
+ "Dans un acte simple, les témoins signent en dedans (au-dessous de l’acte); dans un acte plié (et cousu), ils signent sur le verso. Si les signatures des témoins se trouvent sur le verso d’un acte simple, ou bien si un acte plié et cousu porte les signatures des témoins en dedans, dans les deux cas l’acte est nul. R. Hanina b. Gamliel dit: si un acte plié et cousu a les signatures en dedans, il est valable, car on peut le découdre et le déplier pour en faire un acte simple. R. Simon b. Gamliel dit: tout dépend de l’usage du pays.",
+ "L’acte simple sera signé par deux témoins, et un acte plié et cousu doit être signé par trois témoins. Si le premier n’a qu’une signature, il est nul; de même si le dernier n’a que deux signatures, il est nul. Si un créancier présente un acte dans lequel il est écrit “100 dinars qui font 20 sicles “ (quoique 100 dinars fassent 25 sicles), on ne lui en donne que 20; s’il est écrit “100 dinars qui font 30 sicles” (quoique 30 sicles vaillent 120 dinars) on ne lui en donne que 100. S’il est écrit zouzim (au pluriel), ou selaïm ou drachmes (au pluriel), et que le nombre restant soit effacé, ce sera au moins deux. S’il est écrit d’abord: 100 dinars, et si dans la répétition il y a 200, ou s’il y a d’abord 200 et plus bas il y a 100, on adopte en tous cas le chiffre qui se trouve dans la répétition à la fin de l’acte. A quoi sert donc de répéter l’écrit du commencement? Si une lettre s’efface dans le bas, on se dirige d’après ce qui est écrit au commencement.",
+ "On peut écrire une lettre de divorce (y mettre la signature des témoins) et la donner au mari en l’absence de sa femme; on peut aussi donner la quittance de la femme et la lui remettre en l’absence du mari, à condition de connaître l’homme et la femme. Le mari paye l’écrivain. On peut écrire un acte de prêt et le donner au débiteur en l’absence des créanciers, mais on ne doit pas le faire pour le créancier en l’absence du débiteur; le débiteur paye l’écrivain. On peut écrire un acte de vente et le donner au vendeur en l’absence de l’acheteur; mais on ne doit pas le faire pour l’acheteur en l’absence du vendeur. L’acheteur paye l’écrivain.",
+ "Les actes de fiançailles ou de mariage (qui renferment des engagements pécuniaires) ne doivent être écrits que si l’homme et la femme y consentent. Le fiancé ou l’époux paye l’écrivain. Il ne faut pas écrire les actes de fermage ou autres contrats juridiques que si les deux intéressés y consentent. Les deux payent l’écrivain. R. Simon b. Gamliel dit: on écrit ces actes en double, pour un donner un à chaque intéressé –.",
+ "Un débiteur a payé une partie de sa dette, et (au lieu de prendre une quittance) il a laissé le créancier remettre l’acte de prêt à un tiers en lui disant: “si je ne te donne pas d’ici à tel jour le reste dû, tu rendras l’acte au créancier pour qu’il se fasse payer la dette entière”. Si au jour venu le débiteur n’a pas envoyé le reste, selon R. Yossé, le tiers porteur doit rendre l’acte (au créancier, selon la convention), R. Judah dit qu’il ne doit pas le rendre.",
+ "Si l’acte d’un individu s’efface spontanément, il doit appeler des témoins et aller avec eux devant le tribunal; les témoins alors font un nouvel acte, où ils écrivent: “Un tel, fils d’un tel, avait tel acte qui s’est effacé tel jour; tel et tel étaient ses témoins”. Si le débiteur a payé une partie de la dette, R. Juda dit de renouveler l’acte de prêt. R. Yossé dit: on laisse l’acte de prêt intact, et on donne au débiteur une quittance. R. Judah objecte que si l’on agit ainsi, le débiteur serait obligé de garder constamment la quittance, de peur qu’elle ne soit dévorée par les souris. Mais R. Yossé répondit: Il vaut mieux agir ainsi pour ne pas diminuer le droit du créancier.",
+ "Deux frères ont hérité de leur père une maison de bains, ou un pressoir; l’un des frères est pauvre, et l’autre est riche. Si ces objets sont à louer, les deux frères se partagent les bénéfices; mais si le père les a construits pour son propre usage, le frère riche peut faire usage de la maison de bains pour lui et les siens, et à son frère pauvre il peut dire: “Achète des esclaves et fais usage comme moi de la maison de bains, ou achète des olives et fais usage du pressoir”. S’il y a dans la même ville 2 individus homonymes, qui s’appellent par ex. tous les deux Joseph b. Simon, ils ne peuvent pas présenter des actes de prêt l’un sur l’autre. De même, une autre personne ne peut présenter un acte de prêt sur aucun d’eux. Si l’on trouve parmi des actes un écrit disant: “l’acte de Joseph b. Simon est payé”, les actes des deux homonymes sont payés. -Comment ces homonymes doivent-ils faire pour éviter tous ces inconvénients. -Ils doivent ajouter les noms de leurs grands pères; si leurs grands pères étaient aussi homonymes, on ajoute quelque signe distinctif; s’ils se ressemblent tant qu’ils n’ont point de signe distinctif, mais l’un d’eux est Cohen (ou Lévite) et l’autre ne l’est pas, on ajoute au premier: “Cohen” (ou Lévite), pour le distinguer de l’autre. Si un individu dit (en mourant) à son fils: “un de mes actes de prêt est payé, mais je ne sais pas lequel”, tous les actes sont considérés comme payés. S’il y en a deux qui se rapportent à un seul débiteur, on suppose la plus grande somme payée, non la plus petite. Si un individu prête de l’argent à quelqu’un sur la foi d’un garant, il ne peut pas se faire payer par le garant. S’il a dit d’avance qu’il prêt l’argent à la condition de se faire payer par le garant, ou par le débiteur, à volonté, il peut se faire payer par le garant. R. Simon b. Gamliel dit: Si le débiteur a de quoi payer, le créancier ne peut dans aucun cas se faire payer par le garant. R. Simon b. Gamliel dit aussi: pour une femme ne voulant pas épouser quelqu’un sans qu’un autre garantisse son douaire, un garant a répondu, puis son mari la répudie, et elle réclame son douaire au garant. Ce dernier peut exiger que le mari fasse vœu de ne pouvoir plus reprendre sa femme, de crainte que les époux n’aient fait un complot, pour se faire payer et ensuite s’unir à nouveau.",
+ "Si un créancier a un acte de prêt, il peut se faire payer sur les immeubles que le débiteur a vendus (à une date postérieure à celle de son acte); mais s’il n’a que des témoins de l’emprunt (pas d’acte), il ne peut se faire payer que sur les biens libres du débiteur. Si le créancier présente un écrit constatant de la dette (non attestée), il ne peut se faire payer que sur les biens libres. Si le garant a écrit au-dessous de la signature des témoins, le créancier ne peut se faire payer de lui que sur ses biens libres. Un pareil fait s’est présenté devant R. Ismaël, qui a dit: le créancier peut se faire payer sur les biens libres que le garant possède. R. Ismaël lui en demanda la raison; Ben Nanos lui répondit: si un individu demande de l’argent à quelqu’un menaçant de l’étrangler, et un survenant lui dit: “laisse-le libre, je te donnerai de l’argent pour lui”, le garant n’est pas obligé de payer, car ce n’est pas sur garantie que le créancier a prêté son argent. -Quand donc le garant est-il obligé de payer pour le débiteur? - Quand il dit au créancier: “prête-lui, je te paierai”; en ce cas le créancier n’a prêté que sur garantie. R. Ismaël dit alors: si quelqu’un veut devenir savant, qu’il étudie les lois de questions financières, car il n’y a pas dans la loi une partie qui exige plus de talent et de savoir qu’elles, qui sont comme une source féconde; et si quelqu’un veut étudier ces lois, qu’il serve comme disciple de Simon b. Nanos."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/English/Sefaria Community Translation.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..26108e308e3854ac8309811d953e56a71d2e993f
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/English/Sefaria Community Translation.json
@@ -0,0 +1,131 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Batra",
+ "versionSource": "https://www.sefaria.org",
+ "versionTitle": "Sefaria Community Translation",
+ "status": "locked",
+ "license": "CC0",
+ "versionTitleInHebrew": "תרגום קהילת ספריא",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "[If] joint owners agreed to make a division in a courtyard, they build the wall in the middle. They can build with rough stone, smooth stones, half-bricks, or bricks depending on the custom of the land. If [the division is made of] rough-stones, each person gives three hand- breadths. If [the division is made of] smooth stones, each person gives two and a half hands-breadths. If [the division is made of] half-bricks, each person gives two hands-breadths. If [the division is made of] full bricks, each person gives one and a half handbreadths. Therefore, if the wall falls, the place where the wall and the materials were will belong to both of them.",
+ "Similarly in a garden; In a place where the custom is to build a fence, one can obligate him to build one. However, in a grain field, in a place where there isn't a custom to build a fence, one cannot obligate him. Rather, if one wants [to do so], one goes within one's own [property] and builds, and makes a sign facing outwards. Therefore, if the wall falls, the space [where the wall stood] and the bricks belong to that person. If the wall was created according to the will of both people, they build the wall in the middle, and create a sign on both sides. Therefore, if the wall falls, the space [where the wall stood] and the bricks belong to both people:",
+ "If someone surrounds [the property of] his neighbor on three sides, and builds a fence on the first, second, and third side, he [the neighbor] is not obligated [to contribute to the cost of the fence]. Rabbi Yose says, if [the neighbor] then builds a fence on the fourth side [of his property], we obligate him to contribute to the whole [fence].",
+ "If the wall of a courtyard falls, we obligate him to build up to four cubits. One is assumed to have given, until one brings proof that he has not given. From four cubits and up, we do not obligate him. If he built an adjacent wall, even if he did not put the ceiling above it, we make it all incumbent upon him. One is assumed not to have given, until one brings proof of having given.",
+ "We force a person to build a gatehouse and a door for the courtyard. Rabban Shimon ben Gamliel says: Not all courtyards are suitable for gatehouses. We force a person to build for a city a wall, doors, and a deadbolt. Rabban Shimon ben Gamliel says: Not all cities are suitable for a wall. How long must a person live in a city to be counted among the people of that city? Twelve months. If a person bought a house, he is immediately considered to be a person of that city.",
+ "One may not divide a courtyard unless [it is large enough that] one person will have four cubits and the other person will have four cubits. And not a field, unless one person will have nine kab [a measure of how much grain could be produced in that amount of land] and the other person will have nine kab. Rabbi Yehudah says: Unless one person will have nine and a half kab and the other person will have nine and a half kab. And not in a garden, unless one person will have half a kab and the other person will have half a kab. Rabbi Akiva says: A beit rova [a fourth of a kab]. And not a hall, and not a palace, and not a dovecote, and not an outer garment, and not a bathhouse, and not a oil press, unless there is a sufficient amount in [each of] them for this one person, and a sufficient amount in [each of] them for the other person. This is the general principle: Anything which may be divided and [still retain, as before] its name upon it, they may divide it. And if not, they may not divide it. When [does this apply]? When they do not both want to [divide], but when they both want to [divide], even with less than that, they may divide. But if [the shared object is] the Holy Scriptures, even if both parties want to [divide], they may not divide. "
+ ],
+ [
+ "One should not dig a pit near the pit of his neighbor, nor a ditch, nor a cave, nor an irrigation pool, nor a laundry-pool, unless one distances it from one's neighbor's wall by at least three handbreadths, as well as plastering it. One should distance olive pulp, manure, salt, plaster, and rocks from one's neighbor's wall by at least three handbreadths, as well as plastering it. One should distance one's seeds, plow, and urine from one's neighbor's wall by three handbreadths. One should distance a millstone three [handbreadths] from the base-stone, which is four [handbreadths] from the uppermost stone. And one should distance an oven three [handbreadths] from its base, which is four [handbreadths] from its edge.",
+ "One should not put an oven inside of a house, unless there is a height of four cubits above it. If one puts it in an attic, one must put below it three handbreadths of mud plaster. With a stove, one handbreadth. If it causes damage, one pays for what was damaged. Rabbi Shimon says: All of these amounts were said only [to teach] that if it [nevertheless] caused damage, one is exempt from paying. ",
+ "A person should not open a bakery, nor a dye-shop, under the storehouse of one's neighbor. Nor a cowshed. In truth, they allowed it with wine, but not a cowshed. [If one wishes to open] A store that is in a courtyard, one can protest and say: \"I cannot sleep because of the noise of those coming and the noising those going.\" One who makes items may go out and sell them in the market, but one may not protest and say: \"I cannot sleep due to the noise of the hammer, the mill-stone, and the children.\"",
+ "One whose wall was close to the wall of their neighbor should not add an additional adjacent wall, unless one distances it from the original by four cubits. And the windows, whether above, below, or across from, [must be distanced] four cubits.",
+ "One must distance a ladder from a dovecote four cubits so that a small animal will not be able to jump, and a wall from the [wall topped by a] rain gutter by four cubits, in order to be able to extend a ladder. One must distance a dovecote from a city by fifty cubits. And one should not make a dove cote within one's own [field] unless there are fifty cubits of space in each direction. Rabbi Yehudah says: [at least the amount of space necessary to plant] Four kor [measure of capacity of seed for a field], the full distance of a dove's initial flight. But if one acquired [a dovecote, with the property], even if there is but one quarter [a kor to each direction], it remains within that person's ownership.",
+ "A fallen bird found within fifty cubits, it belongs to the owner of the dovecote. Outside of fifty cubits, it belongs to the finder. If it is found between two dovecotes, if it is closer to this one, it is his, and if it is closer to this one, it is his. If it is halfway between, they both split it.",
+ "We distance the tree from the city [a distance of] twenty-five cubits, and [in the case of] a carob tree or a sycamore, fifty cubits. Abba Shaul says: Every tree that does not produce fruit, [we distance] fifty cubits. If the city was there first, we cut it and do not pay. If the tree was there first, we cut it and pay. If it is unclear whether the tree or the city came first, we cut it and do not pay.",
+ "They must distance a permanent threshing floor fifty cubits of the town. One may not make a permanent threshing floor within his own domain unless his ground extends fifty cubits in every direction. And one must distance it from one's fellow’s plants and from that person's furrow so that it will not cause damage. ",
+ "They must distance animal carcasses, graves and tanneries from a town by fifty cubits. And they may not make a tannery except to the east of a city. Rabbi Akiva says: One may set it up on any side except the west, and one must distance it fifty cubits [from the town]. ",
+ "They must distance a pool for soaking flax from vegetables, and leeks from onions, and mustard plant from bees. Rabbi Yose permits mustard plant. ",
+ "They must distance a tree twenty five cubits from a cistern, and fifty cubits if it is a carob or a sycamore, whether it is higher or on the side. If the cistern was there first, one may cut down the tree and give compensation. If the tree was there first, one may not cut it down. If it is in doubt if this came first or if this came first, one may not cut down the tree. Rabbi Yose says: Even if the cistern was there before the tree one shouldn't cut it down, since this one dug within one's own domain and the other planted within one's own domain.",
+ "A person may not plant a tree near another’s field unless one distanced it four cubits, no matter whether it is a vine or any other kind of tree. If there was a fence between, this one may plant up to the fence on this side and this one may plant up to the fence on this side. If its roots entered within the other’s property, the other may cut them away to a depth of three handbreadths so that they do not hinder the plow. If one dug a cistern, trench or cave, one may cut them away as far down as one digs, and the wood belongs to that person. ",
+ "A tree which leans into the field of a neighbor, one may prune it back as far as is reached by an ox-goad held over the plow. Or, if it is a carob or sycamore, according to the plumb line’s measure. With regard to irrigated field, all trees may be cut away according to the plumb line’s measure. Abba Shaul says: All trees that bear no fruit [are pruned] according to the plumb line’s measure. ",
+ "A tree which leans into the public domain, one should prune enough to allow a camel and its rider pass by. Rabbi Yehudah says: A camel laden with flax or bundles of branches. Rabbi Shimon says: Every tree [must be pruned] according to the plumb line’s measure, because of impurity. "
+ ],
+ [
+ "The legal period of chazakah [a presumption of ownership, generally regarding landed property, established by unchallenged, publicly known possession for a certain period of time, together with a legally acceptable claim regarding how the property came into the possessor’s hands] for houses, cisterns, trenches, caves, dovecotes, bath-houses, olive-presses, irrigated fields and slaves and anything which continually produces a yield is three complete years . The legal period of possession [in order to establish ownership] for a field irrigated by rain water is three years and they need not be completed. Rabbi Yishmael says: Three months during the first year, and three months during the last year and twelve months during the middle year, which makes eighteen months. Rabbi Akiva says: One month during the first year and one month during the last year and twelve months during the middle year, which makes fourteen months. Rabbi Yishmael said: When does this apply? With regards to a grain field, but when it comes to a field of trees , if he brought in his produce (grapes), harvested the olives and gathered in his fig harvest, this counts as three years. ",
+ "There are three separate areas of land for the purposes of chazakah; [obtaining land through demonstrating ownership for an extended period of time]: Judea, The Eastern Side of the Jordan and the Galilee. If the owner of a piece of land in the Galilee was currently living in Judea and someone occupied on that person's land in the Galilee, that person would not acquire said land and vice versa. One can only acquire the land if they are living in the same region. Rabbi Yehuda says, the reason it takes three years to acquire land through occupying it is so that if the owner were in Spain the squatter could squat for one year, people traveling to inform the owner would take one year and then one year to return with the owner's objection. ",
+ "Any [claim of ] chazakah which is not accompanied by a claim [of legal acquisition] is not valid chazakah. How is this so? If he said to him: “What are you doing on my property? And the other answered: “No one ever said anything to me”, this is not chazakah. “You sold it to me”, “You gave it to me as a gift”, “Your father sold it to me”, “Your father gave it to me as a gift”, this is chazakah. One who comes due to inheritance [from the previous owner], does not need to make a claim. Craftsmen, partners, sharecroppers and guardians cannot establish ownership through chazakah. A man cannot establish ownership through chazakah regarding his wife’s property, nor may a wife establish ownership through chazakah regarding her husband’s property, nor a father of his son’s property, nor a son of his father’s property. When is this so? When the person attempts to acquire the land through chazakah. But, when the property was given as a gift, or when brothers shared a piece of their inheritance, or when one claimed title by chazakah of a convert [who died without inheritors], and then he locked up, walled up or broke down anything, behold, this is chazakah.",
+ "If there are two witnesses claiming that someone squatted on a piece of land for 3 years and they were found out to be false witnesses, they must pay the full value of the land the owner would have lost. If a 2 witnesses testify about the first year, 2 about the second year and 2 about the third year, then they split the value between them. If the witnesses were 3 brothers [who cannot testify as relatives cannot testify together], and one other witness joined them, they are considered to be 3 separate sets of witnesses but they must all be found to be false witnesses to require them to pay. ",
+ "These are the actions through which chazakah is established and these are the actions through which chazakah is not established. If he put a beast in a courtyard, or an oven or stoves or mill-stones, or raised fowl or put his manure in a courtyard, this is not chazakah. But if he built for his beast a partition ten hand-breadths high, so too for an oven, so too for a stove, so too for a mill-stone, [or] he brought fowl inside the house, or prepared for his manure a place three hand-breadths deep or three hand-breadths high, this is chazakah. ",
+ "A gutter spout cannot cause title through chazakah but its place does confer title through chazakah. A gutter can give title through chazakah. An Egyptian ladder cannot give title through chazakah but a Tyrian ladder can. An Egyptian window cannot give title through chazakah but a Tyrian window can. What is an Egyptian window? One through which a man’s head may not enter. Rabbi Judah says: If it has a frame, even though a man’s head cannot enter through it, it can give title through chazakah.” A projection, if it extends a handbreadth or more can give title through chazakah, and the other [into whose premises it projects] can protest against it. But if it is less than a handbreadth it cannot give title through chazakah and the other cannot protest against it. ",
+ "One may not open a window into a jointly owned courtyard. If one bought a house in another [and adjoining] courtyard, that person may not open it into a jointly held courtyard. If one built an upper story over one's house, one may not make it open into the jointly held courtyard. However, one may, if one wishes, build another room within one's house or build an upper room over one's house and make it open into one's own house. One may not open a door into a jointly held courtyard directly opposite another’s door, or a window directly opposite another’s window. If the window was small one may not make it larger; if it was a single window one may not make it into two. But one may open a door into the public domain opposite another’s door, or a window opposite another’s window. If the window was small one may make it larger; if it was a single window one may make it into two. ",
+ "One may not hollow out a space underneath the public domain, cisterns, trenches or caves. Rabbi Eliezer permits it if it is such that a wagon loaded with stones can [safely] go over it. One may not build out projections and balconies into the public domain; but if he wants, he may withdraw [his wall] within his own domain and build out from it. If one bought a courtyard in which were already projections and balconies, they are under that person's rights of possession. "
+ ],
+ [
+ "One who sold a house has not sold its annex, even though it opens into the house, nor the room that further in [to the property than the house], nor the roof, if it has a railing more than ten hand-breadths high. Rabbi Yehudah says: If [the entrance to the roof] has the form of a door, even if [the railing] is not ten hand-breadths high, it is not sold. ",
+ "Nor [has he sold] the cistern or the cellar, even though he had written in the deed of sale, “The depth and height.\" And [the seller] must buy himself a path [from the new owner to reach his cellar or cistern] - the words of Rabbi Akiva. But the Sages say: He need not buy himself a path. And Rabbi Akiva agrees that if he had said to him, “Excepting [the cistern or cellar],” that he need not buy himself a path. If he sold [the cellar or cistern] to another, Rabbi Akiva says: He need not buy himself a path. But the Sages say: He must buy himself a path. ",
+ "One who sold a house has sold the door, but not the key. He has sold a permanent mortar but not a movable one. He has sold the convex millstone but not the concave one, nor the oven, nor the stove. But if he had said, \"It and all that is in it,\" these are also sold.",
+ "One who sold a courtyard has sold its houses, cisterns, trenches and caves, but not the movable property. In the event that he said, “It and all that is in it,” all of these are also sold. But in neither case has he sold the bath-house, or the olive press that are in it. Rabbi Eliezer says: One who sold a courtyard has sold only the space of the courtyard. ",
+ "One who sold an olive press has sold the vat, the mill, and the posts, but he has not sold the pressing-boards, the wheel, or the beam. In the event that he had said, “It and all that is in it,\" all these are also sold. Rabbi Eliezer says: One who sold an olive press has sold the beam. ",
+ "One who sold a bath house has not sold the planks or the benches or the curtains. But in the event that he said, \"It and all that is in it,\" all these are also sold. In neither case has he sold the water containers or the stores of wood. ",
+ "One who sold a town has sold the houses, cisterns, trenches, caves, bath houses, dovecotes, olive presses, and irrigated fields, but not the movable property. But in the event that he said, “It and all that is in it,\" even if cattle and slaves were in it, all of these are sold. Rabban Shimon ben Gamaliel says: One who sold a town has sold the town watchman. ",
+ "One who sold a field has also sold the stones that are being used for its purposes, and the reeds of a vineyard that are being used for its purposes, and its produce that is attached to the ground, and a partition of reed which covers less than a quarter [kav]’s space of ground, and the watchman’s hut if it was not plastered with mortar, and ungrafted carob trees and young sycamores. ",
+ "But he has not sold the stones that are not being used for its purposes, nor the reeds in a vineyard that are not being used for its purposes, nor the produce that has already been picked from the ground. But if he had said, “It and all that is in it,” all of these are also sold. But either way he has not sold any partition of reeds that covers a quarter-[kav]’s space of ground, or the watchman’s hut if that was plastered with mortar, or grafted carob trees or cropped sycamores, or any cistern or winepress or dovecote, whether they are in ruin or in use. And he must purchase a path - these are the words of Rabbi Akiva. But the sages say: He need not. And Rabbi Akiva agrees that if he had said, “Excepting these”, he need not buy himself path. If he had sold them to another, Rabbi Akiva says: He [that bought them] need not buy himself a path. But the Sages say: He must buy himself a path. To what do these words refer? To a seller. But one who gives it as a gift gives all of it. If brothers divided [an inheritance, the one who] has rights to a field has rights to everything that is in it. One who is laying claim to the property of a convert, [once] he lays claim to the [convert’s] field, he lays claim to everything that is in it. One who dedicated a field [to the Temple] has dedicated everything in it. Rabbi Shimon says: One who dedicated a field [to the Temple] has dedicated only the grafted carob trees and cropped sycamores. "
+ ],
+ [
+ "One who sells a ship has sold its mast, sail, anchor, and oars, but he has not sold its [attendant] slaves, nor the packing bags, nor the stores. In the event that he said to him, “It and all that it contains,” then all these are included in the sale. One who sold a wagon has not sold the mules. One who sold the mules has not sold the wagon. One who sold the yoke has not sold the oxen. One who sold the oxen, has not sold the yoke. Rabbi Yehuda says: The price indicates [what is to be included in the sale]. How so? [If] he said to him, “Sell me your yoke for two hundred zuz,” it is obvious that a yoke [alone] is not [sold] for 200 zuz. But the Sages say: The price is no proof.",
+ "One who sold his donkey has not sold its accessories. Nahum haMadi says: He has sold its accessories. Rabbi Yehuda says: Sometimes they are sold and sometimes they are not sold. How is it so? There was a donkey before him with its accessories upon it, and he said to him, \"Sell me this donkey of yours,\" its accessories are sold. \"Your donkey\" - its accessories are not sold.",
+ "One who sold a donkey has sold its foal. If he sold a cow he has not sold its calf. If he sold a trash heap, he has sold its dung. If he sold a cistern, he has sold its water. If he sold a bee-hive he has sold the bees. If he sold a dovecote he has sold the doves. One who bought the products of a dovecote from his fellow must chase away the first brood. The products of a beehive - he takes three swarms and then alternates. Honeycombs - he must leave two honeycombs. Olive trees to cut down the branches - he must leave two branches. ",
+ "One who bought two trees in his fellow’s field - he has not bought their ground. Rabbi Meir says: He has bought their ground. If they expand, [the owner of the land] may not trim them. Whatever grows from a shoot belongs to him, but what comes up from the roots belongs to the owner of the land. And if they die, the ground is not his. If he bought three trees, he has bought their ground. If they expand, [the owner of the land] may trim them. And what from a shoot or from the roots belongs to him. And if they die the ground is his. ",
+ "One who sold the head of a head of cattle has not sold the feet. If he sold the feet, he has not sold the head. If he sold the windpipe and lungs he has not sold the liver. If he sold the liver, he has not sold the windpipe and lungs. But in the case of a [sheep or goat]: If he sold the head he has sold the feet. If he sold the feet he has not sold the head. If he sold the windpipe and lungs he has sold the liver. If he sold the liver he has not sold the windpipe and lungs. ",
+ "There are four rules regarding those who sell: If one has sold good wheat and it is found to be bad, the buyer may retract. If he sold bad wheat and it is found to be good, the seller may retract. Bad wheat and it is found to be bad, or good wheat and it is found to be good, neither may retract. Dark wheat and it is found to be white; white and it is found to be dark; wood of the olive tree and it is found to be wood of the sycamore; wood of the sycamore and it is found to be wood of the olive tree; wine and it is found to be vinegar; vinegar and it is found to be wine: either of them may retract. ",
+ "[If] one sells produce to his fellow: if the buyer drew it toward himself but did not measure it, he has acquired [it]. If he measured it but did not draw it towards himself, he has not acquired [it]. If he is clever he will rent the location [of the produce]. One who bought flax from his fellow does not acquire it until he moves it from place to place. If it was attached to the ground and he plucked any small quantity of it, he has acquired it. ",
+ "[If] one sold wine or oil to his fellow, and they became more expensive or less expensive: if [the price changed] before the measuring device was filled, [it belongs] to the seller. Once the measuring device was filled, [it belongs] to the buyer. If there was a middleman between them: if the barrel broke, it broke to [the detriment of] the middleman. The seller [of wine or oil] must let three more drops drip [for the buyer]. If he then turned the measuring device over and [the liquid] pooled, this belongs to the seller. And the shopkeeper is not obligated to let three more drops drip. Rabbi Yehuda says: On the eve of Shabbat, once it is dark, is he exempt. ",
+ "[If] one sent his child to a shopkeeper with a pundion in his hand and he measured out an issar worth of oil for him and gave him an issar [in change], [and] the child broke the flask and lost the issar, the shopkeeper is liable. Rabbi Yehuda exempts him, for he did send him for this purpose. And the sages agree with Rabbi Yehuda that if the shopkeeper measured the oil into the flask while it was in the child’s hand, the shopkeeper is exempt. ",
+ "The wholesaler must wipe his measuring devices once every thirty days and the householder once every twelve months. Rabban Shimon ben Gamaliel says: Vice versa. The shopkeeper must wipe his measuring devices twice per week, and clean his weights once per week, and clean his scales for each and every weighing. ",
+ "Rabban Shimon ben Gamliel said: To what do these words apply? To [vessels used to measure] liquid. But [vessels used to measure] dry substances do not require it. And he must tilt the scales by a handbreadth [to the buyer’s advantage]. If he measured what appears [to be exactly even] for him, he must give him the customary addition to the measure: a tenth for liquid measures and a twentieth for dry measures. In places where they are accustomed to measure with small measures, he should not measure with large measures; with large measures, he should not measure with small measures; to smooth down, he should not heap; to heap, he should not smooth down. "
+ ],
+ [
+ "One who sold produce to his fellow and [its seeds] did not sprout, even if it was flax-seed, he is not liable. Rabban Shimon ben Gamaliel says: Seeds [sold specifically] for gardening, which are not eaten - he is liable.",
+ "One who sells produce to his fellow: he accepts [that there will be] a quarter-[kab] of refuse per seah. Figs - he accepts [that there will be] ten that are worm-ridden per hundred. A cellar of wine - he accepts [that there will be] ten barrels gone bad per hundred. Porcelain jars in Sharon - he accepts [that there will be] ten which are not fully dry per hundred. ",
+ "One who sold wine to his fellow and it turned sour is not responsible. But if it was known that his wine would [soon] turn sour, this is a mistaken purchase. If he had said to him, “It is spiced wine that I am selling to you,\" he must provide him with wine [that will last] until Shavuot. \"[It is] old wine,\" - [it must be] from last year’s. \"[It is] aged wine,\" - [it must be] from three-year-old [wine]. ",
+ "One who sells his fellow a place to build a house, and so, too, one who contracted with his fellow to build him a groom's-house for his son, or a widow’s house for his daughter, builds it four cubits by six - the words of Rabbi Akiva. Rabbi Yishmael says: That is a cattle-shed. One who wants to build a cattle-shed, builds it four by six. A small house—six by eight. A large house—eight by ten. A dining hall—ten by ten. The height - approximately half its length plus half its breadth. Proof of the matter? The Sanctuary. Rabban Shimon ben Gamliel says: Everything is like the construction of the Sanctuary?",
+ "One who has a well within his fellow’s property may enter at a time when it is way of people to enter, and leave at a time when it is the way of people to leave. And he may not bring in his cattle and give it to drink from his well. Rather he must fill [a vessel] and give it to drink outside. And this one makes a lock for himself, and this one makes a lock for himself. ",
+ "One who has a garden within his fellow's garden may enter at a time when it is the way of people to enter, and leave at a time when it is the way of people to leave. And he may not bring merchants in, and may not enter from within it into another field. [And the owner of] the outer garden may sow on the path. If they gave him a path from the side, by mutual consent, he may enter when he wishes and leave when he wishes. And he may bring in merchants, but he may not enter from within it into another field. And neither of them is allowed to sow [the path]. ",
+ "One through whose field a public thoroughfare passes, if he took it and gave them [an alternative path] by the side of the field, that which he has given he has given, and what which is [now] his does not become his. A private path is four cubits. A public path is sixteen cubits. The king’s highway has no prescribed measure. The path to a grave has no prescribed measure. [A place to] stand [to console the survivors of the deceased]: the judges of Tzippori say: four kab’s space of ground. ",
+ "One who sells a place to his fellow to make a tomb, and so, too, someone who contracted with his fellow to make a tomb, he makes the interior of it four cubits by six, and makes eight niches that open up into it, three on this side, three on that side, and two opposite [the doorway]. And the niches - their length is four cubits long, their height is seven [handbreadths], and their width is six [handbreadths]. Rabbi Shimon says: He makes the interior of the tomb six cubits by eight, and makes thirteen niches that open up into it, four from this side, and four from the other side, and three across from [the opening] and one to the right of the opening, and one to the left. And he makes an antechamber across the face of the cave that is six [cubits] by six – like the size of a coffin and it's buriers. And opens two chambers into it – one from this side, and one from that. Rabbi Shimon says, four, to the four directions. Rabban Shimon ben Gamliel says: all according to the stone. "
+ ],
+ [
+ "[If] one says to his fellow, “I will sell you a kor’s space of soil,\" if there crevices ten handbreadths deep or rocks ten handbreadths high there, these are not included in the measurement. Less than this and they are included in the measurement. If he said to him, “About a kor’s space of soil,\" even if there crevices ten handbreadths deep or rocks ten handbreadths high there, they are included in the measurement. ",
+ "[He said,] “I will sell you a kor’s space of soil [measured as exactly] as a rope is measured.\" [If] he gave him less - even a minuscule amount - he may reduce the payment. [If] he gave him a surplus - even a minuscule amount - he must return [the excess]. If he said, “Whether it be missing some, or whether it has a surplus,” even if it lacked a quarter-kab’s space per seah, or exceeded by a quarter-kab’s space per seah, ownership transfers. More than this, a reckoning must be made. With what does he reimburse? Money. But if [the seller] wants, he gives him back the land. And why did they say he could reimburse him with money? To strengthen the power of the seller, for if the remainder from a field was a nine-kab space or, in a garden, a half-kab’s space, or according to Rabbi Akiva a quarter-kab’s space, the buyer must reimburse him with land. And not only must he give back the quarter-kab’s space, but all of the surplus. ",
+ "[If he said] “I will sell you [land measured as exactly] as a rope is measured, whether it be missing some or whether it has some surplus,” [when he said,] “whether it be missing some or whether it has some surplus,” this negates the condition “as measured by the rope.\" [If he said] “Whether it be missing some or whether it has some surplus, as [measured as exactly] as a rope is measured,\" [when he said] “[measured as exactly] as a rope is measured,” this negates the condition “whether it be missing some or whether it has some surplus”, the words of Ben Nanas. [If he said,] \"[I will sell the space of a kur] by these marks and boundaries,\" if the difference was less than a sixth, ownership is transferred. If it was as much a sixth, the buyer may reduce the payment. ",
+ "One who says to his fellow, “I will sell you half of the field,\" they evaluate it, and [the buyer] takes [a portion equal to] half of [the value of] the field . [If he said, “I will sell you] the southern half,\" they evaluate it and [the buyer] takes the southern [portion that is equal in value to] half [of the field]. He accepts responsibility for [providing the] ground for the fence and the large and small ditches. What is the size of a large ditch? Six handbreadths. And the small ditch? Three. "
+ ],
+ [
+ "There are those who inherit [from] and bequeath [to one another], there are those who inherit [from] but do not bequeath [to one another], there are those who bequeath [to] but do not inherit [from one another] and there are those who neither bequeath [to] nor inherit [from one another]. These inherit [from] and bequeath [to]: a father relative to his sons, and sons relative to their father, and brothers from the same father - these inherit [from] and bequeath [to one another]. A man relative to his mother, and a man relative to his wife, and the sons of [a man's] sisters - these inherit [from] but do not bequeath [to]. A woman relative to her sons, and a wife relative to her husband, and brothers of one's mother - these bequeath [to] but do not inherit [from]. And brothers from the [same] mother [but not father] neither inherit [from] nor bequeath [to]. ",
+ "The order of inheritance is thus: “If a man dies without leaving a son, you shall transfer his property to his daughter” (Numbers 27:8)—the son precedes the daughter, and all the son’s offspring precede the daughter. A daughter precedes [a man's] brothers and the daughter's offspring precede the brothers. Brothers precede the father’s brothers and the brothers’ offspring precede the father’s brothers. This is the general rule: whosoever has precedence in inheritance, his offspring also have precedence, and the father has precedence over all his offspring. ",
+ "The daughters of Tzlofchad received three portions in the inheritence [of land in Israel]: their father's portion, for he was among those who left Egypt; their father's portion among his brothers from the portion of Chefer; and since he was a first born, he received two portions [among his brothers].",
+ "A son and a daughter are alike concerning inheritance, except that only a son [could] take a double portion of the father’s property, though he [could] not take a double portion of the mother’s property. And the daughters are fed from the father’s property, though they are not fed from the mother’s property. ",
+ "One who says, “So-and-so, who is my firstborn, shall not receive a double portion,\" [or] “So-and-so, my son, shall not inherit with his brothers,\" has said nothing, for he has stipulated against what is written in the Torah. [If] one apportioned his property to his sons by word of mouth, and [either] increased for one and decreased for another or made the first-born equal to them, his words stand. But if he stated it \"as an inheritance,\" he has said nothing. [However, if] he had written down, whether at the beginning or in the middle or at the end [of the sentence] \"as a gift,\" his words are valid. One who says, “That man So-and-shall inherit from me,” and he has a daughter; or “My daughter shall inherit from me,\" and he has a son, he has said nothing, for he has stipulated against what is written in the Torah. Rabbi Yohanan ben Baroka says: If he refers to one who is qualified to inherit from him, his words are valid, but if he refers to one who is not qualified to inherit from him, his words his words are not valid.” One who wrote his property off to others and passed over his sons, what he has done is done, but the sages are not pleased with him. Rabban Shimon ben Gamaliel says: If has sons did not behave properly, he should be remembered for good. ",
+ "One who says “this is my son” is believed. \"This is my brother\" - he is not believed, though [his supposed brother] does share a claim on his portion. If [the supposed brother] died, the property returns to its source. If [the supposed brother] inherited property from elsewhere, his [known] brothers inherit it together with him. [If] someone died and a will was found bound to his thigh, this counts as nothing. But if, through it, he had granted title to another, whether from among his heirs or from among those who are not his heirs, his words are valid. ",
+ "Regarding one who signs his property [over] to his sons, it is necessary for him to write \"from today and after death\" - these are the words of Rabbi Yehudah. Rabbi Yose says: He need not do so. Regarding one who signs his property [over] to his son \"[from today and] after his death\", the father is not able to sell it because it is signed [over] to the son; and the son is not able to sell it because it is in the father's possession. If the father sells it, [the fruits] are sold until he dies. If the son sells it, the buyer has no claim on it until after the father dies. The father may pick [from the produce of that property] and feed anyone he wishes [with it], and that which he left behind that was already picked shall surely belong to the inheritors. If one left sons of the age of adulthood [as well as] minors, those who are of age are not financed at the expense of the minors, and the minors are not fed at the expense of those of age. Rather, they divide it equally. Just as those of the age of adulthood [draw on the estate to] marry, the minors [draw on the estate to] marry. But if, [after the father died,] the minors said, \"We will marry in the manner that you married [while father was alive],\" we do not listen to them. Rather, that which their father gave to them is given.",
+ "If he left adult daughters and minor daughters, the adult daughters are not financed at the expense of the minor daughters, and the minor daughters are not maintained at the expense of the adult daughters. Rather, they divide equally. Just as the adult daughters [draw on the estate to] marry, the minors [draw on the estate to] marry. But if, [after the father died,] the minors said, \"We will marry in the manner that you married [while father was alive],\" we do not listen to them. This is a greater stringency that applies to daughters over sons: daughters are maintained at the expense of the sons, but they are not maintained at the cost of the [other daughters]. "
+ ],
+ [
+ "[If] one died and left behind sons and daughters: in the event that his possessions are abundant, the sons shall inherit and the daughters shall be maintained. [If his] possessions are sparse, the daughters shall be maintained and the sons shall beg from door to door. Admon says: \"Because I am a male I have lost out!” Rabban Gamaliel says: I see [the logic of] the words of Admon. ",
+ "[If] he left behind sons and daughters and a tumtum [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female], in the event that his possessions are abundant, the males push [the tumtum] toward the females. If the possessions are sparse, the females push [the tumtum] toward the males. If one says, “If my wife shall bear a male he shall claim a maneh,” if she birthed a male, he claims a maneh. \"A female - 200 zuz” - [and] she birthed a female, she claims 200 zuz. \"If it is a male, a maneh and if it is a female, 200 zuz” - if she birthed a male and a female, the male claims a maneh and the female claims 200 zuz. If she birthed a tumtum, [the tumtum] does not claim anything. But if he said, “Whatever my wife births shall claim,\" the tumtum claims. . If there is no heir aside from [the tumtum], [the tumtum] inherits everything. ",
+ "He left behind adult sons and minor sons. If the adult sons improved the value of the property, they improved it for the estate. If they said, “See what father left us. We will work to feed ourselves,” they have improved it on their own behalf. So, too, a woman who improved the value of the property has improved it for the estate. If she said, “See what my husband left me. I will work to feed myself,” she has improved it on her own behalf. ",
+ "Brothers who are partners - if one of them was retained [by the government] for his craft, [his wage] goes into the estate. If one [of them] became sick and incurred medical costs, his medical costs come from his own [money]. [If] some from among the brothers sent reciprocal wedding gifts while their father was still alive, when the reciprocal wedding gift is reciprocated, it is restored to the estate, for a reciprocal wedding gift can be demanded in court. But one who sends his fellow jugs of wine and jugs of oil, these cannot be demanded in court, for they are expressions of kindness. ",
+ "[If] one sends gifts of betrothal to his father-in-law’s house, [even] if he sent 100 maneh, and then ate a Groom's Meal there worth only a dinar, [the gifts] cannot be recovered. If he did not eat a Groom's Meal there, they can be recovered. If he sent abundant gifts of betrothal that were intended to return with her to her husband's house, they can be recovered. [If he sent] limited gifts of betrothal intended to be used in her father’s house, they cannot be recovered. ",
+ "One who is lying on his deathbed who wrote all of his property over to others but withheld even a small amount of land, his gift stands [even if he recovers]. If he did not withhold any amount of land, his gift does not stand. If \"on his deathbed\" was not written: he says he was on his deathbed and they say that he was healthy, he must bring proof that he was on his deathbed - these are the words of Rabbi Meir. And the sages say: \"One who wishes to extract [money] from his fellow - the onus of proof is upon him.” ",
+ "One who is dividing [a man's] property according to his spoken word: Rabbi Eliezer says: Whether he be healthy or in danger of dying, property for which there is surety can be acquired with money, contract, and chazakah [a presumption of ownership, generally regarding landed property, established by unchallenged, publicly known possession for a certain period of time, together with a legally acceptable claim regarding how the property came into the possessor’s hands]. [Property] for which there is no surety can be acquired only by being drawn [toward the new owner]. They said to him: \"It happened that the mother of the sons of Rokhel was sick, and she said, ‘Give my veil to my daughter’ - and it was worth twelve maneh -and then she died, and they fulfilled her words. He said to them, \"May the children of Rokhel be buried by their mother!\" And the sages say: On Shabbat his words are fulfilled, since he cannot write, but not on ordinary days. Rabbi Yehoshua says: On Shabbat, they said, and by a fortiori reasoning on an ordinary day!\" Similarly, one may claim something for [the benefit of] a minor, and one may not claim something for [the benefit of] an adult - the words of Rabbi Eliezer. Rabbi Yehoshua says: For a minor, they said, and by a fortiori reasoning for an adult!",
+ "A house fell down upon a man and upon his father, or upon a man and upon any who bequeath to him, while responsibility for a woman's ketubah and toward a creditor were upon him: The father’s heirs say, “The son died first and the father died afterward.” The creditors say, “The father died first and the son died afterward.” Beit Shammai says: Let them split [the property]. Beit Hillel says: The property remains where it is currently held. ",
+ "A house fell upon a man and upon his wife. The husband’s heirs say, “The wife died first and the husband died afterward.” The wife’s heirs say, “The husband died first and the wife died afterward.” Beit Shammai says: Let them split [the property]. Beit Hillel says: The property remains where it is currently held, the [settlement of] the ketubahremains with the husband’s heirs, [and] property that comes into [the marriage] and goes out [of the marriage] with her remains with her father’s heirs. ",
+ "A house fell upon a man and upon his mother. Both these [Beit Shammai] and these [Beit Hillel] agree that they split [the property]. Rabbi Akiva said: I agree here that the property remains in its current status. Ben Azzai said to him: We are distressed over the [previous] disagreements, and you are coming to bring disagreement where they agree. "
+ ],
+ [
+ "A simple document - it's witnesses [sign] within. A sewn document - its witnesses sign on the outside. A simple [document] whose witnesses signed on the outside, or a sewn [document] whose witnesses signed within - both are invalid. Rabbi Hanina ben Gamliel says: A sewn document whose witnesses signed within is valid, since it can be made into a simple [document]. Rabbi Shimon ben Gamliel says: Everything according to the custom of the land. ",
+ "A simple document [is legitimate] with two witnesses. A sewn document: with three. A simple [document] that has only one witness, or a sewn [document] that has only two - both are invalid. If he wrote in it: “100 zuz which are 20 sela,” he can claim only 20 sela. If he wrote “100 zuz which are 30 sela,” he can claim only 100 zuz. “Silver zuzim which are …”, and [the rest] was erased - not less that two zuzim. “Silver selaim which are …”, and [the rest] was erased, not less than two selaim. “Darkonot which are …”, and the rest was erased, no less than two darkonot. If “one maneh” was written a the top and “200 zuz” was written at the bottom, or “200 zuz” was written at the top and “one maneh” at the bottom, everything goes according to [what is written] at the bottom. If so, why do they write the one at the top? So that, if a letter from the lower figure below was erased, they can ascertain from the one above. ",
+ "One may write a writ of divorce for a man even if his wife is not with him, or a receipt for a woman even if her husband is not with her, provided that he recognizes them - and the husband pays the fee. One may write a document for the debtor even though the creditor is not with him, but one may not write a document for the creditor unless the debtor is with him - and the debtor pays the fee. One may write a deed of sale for the seller even though the buyer is not with him, but one may not write it for the buyer unless the seller is with him - and the buyer pays the fee. ",
+ "One may not write documents of betrothal or marriage except with the consent of both parties - and the bridegroom pays the fee. One may not write documents of tenancy and sharecropping except with the consent of both parties - and the tenant pays the fee. One may not write documents of arbitration, or the document of any court action, except with the consent of both parties - and both parties pay the fee. Rabban Shimon ben Gamliel says: Two documents are written for the two parties, this one for himself, and that one for himself. ",
+ "One who had paid part of his debt and then [rather than write a partial receipt] gave the writ of obligation to a third party and said to him, “If I have given you [the remainder] by such-and-such a day, give [the lender] the writ.” The time came and he had not given the remainder: Rabbi Yose says: He shall give it to him. Rabbi Yehudah says: He shall not give it to him. ",
+ "[A lender] whose writ of obligation was erased: witnesses shall testify about it, and he comes before the court and they write a verification: “So-and-so the son of so-and-so's writ of obligation was erased on such-and-such a day, and so-and-so and so-and-so are his witnesses.” If one had paid part of his debt, Rabbi Yehudah says: He should exchange [the writ of obligation for a new one]. Rabbi Yose says: He should write a receipt. Rabbi Yehudah said: It would turn out that this one will have to guard his receipt from mice. Rabbi Yose said to him: Such a thing is good for [the borrower], and it does not diminish the power of [the lender].",
+ "There are two brothers, one poor and one wealthy, and their father left them a bath house and an olive press. If he had built them to generate income, the income goes to the estate. If he made them for private use, the wealthy [brother] may say to the poor [brother], “Get yourself some slaves and they can wash in the bath house. Get yourself some olives and prepare them in the olive press.” Two men who were in the same city, one named Yoseph the son of Shimon and other named Yoseph the son of Shimon: they may not bring forth a writ of obligation against one another, and no other person may bring forth a writ of obligation against them. And if someone finds among his documents a document that states, “Yoseph son of Shimon's debt is paid,” both of their writs are [considered as] paid. What should they do? They should provide a third [generation with their names]. And if they were [similarly named] to the third [generation], they should write a physical description. And if they were described physically [in similar ways], they should write “kohen”. [If] one says to his son, \"One of the writs of obligation among my documents has already been paid and I do not know which one it is,\" then all are [considered to be] paid. If, [among these documents,] there are two [documents] written to the same [debtor], the large one is [considered as] paid and the small one is not [considered as] paid. One who loaned money to his fellow on a guarantor’s security may not exact payment from the guarantor. But if he had said, “On the condition that I may exact payment from whom I wish,” then he may exact payment from the guarantor. Rabban Shimon ben Gamliel says: If the borrower had property, [whether he made the condition] or not, he may not exact payment from the guarantor. And thus did Rabban Shimon ben Gamliel also say: If one was a guarantor for a woman’s ketubah and her husband divorced her, [the husband] must disavow any further benefit from her, lest they conspire for the property of the guarantor and he takes his wife back. ",
+ "One who lent his fellow money by means of a document may collect [even] from property that has been transacted to another. If [he lent money] by means of witnesses, he may collect [only] from unencumbered property. If [the lender] brought forth [a loan document] that attested to [the borrower's] debt with [only the borrower's] signature, the creditor may collect the debt only from unencumbered property. [If] a guarantor's name appears after the signatures of witnesses, the creditor may collect the debt only from [the guarantor’s] unencumbered property. A case came before Rabbi Yishmael and he said, “He may collect only from unencumbered property.” Ben Nanas said to him: “He may recover the debt neither from transacted property nor from unencumbered property.” He said to him: “Why?” He answered, “If a man choked someone in the market, and his fellow found him and said ‘Leave him alone,' he is exempt [from being a guarantor], since [the lender] did not lend [the borrower money] based upon [the guarantor's] trustworthiness. Rather, which type of guarantor is liable? 'Lend him money and I will pay you' - he is liable, for [the lender] did indeed lend [the borrower] money based [the guarantors] trustworthiness.\" Rabbi Yishmael said: [If] one wishes to become wise, he should occupy himself with monetary laws, for there is no corner of Torah greater than them, for they are like a flowing spring. And [if] one wishes to occupy himself with monetary laws, let him serve Shimon ben Nanas. "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
new file mode 100644
index 0000000000000000000000000000000000000000..aa483c2fc2e010f5a622f80dd4b8838dff147d12
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
@@ -0,0 +1,132 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Batra",
+ "versionSource": "http://www.sefaria.org/shraga-silverstein",
+ "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+ "status": "locked",
+ "license": "CC-BY",
+ "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+ "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+ "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "\tIf partners wished to make a partition in a courtyard, they build the wall in the middle. [The \"courtyard\" here is one for which there is no law of partition, there not being four cubits for each of the partners, for which reason we have \"if they wished,\" i.e., It is only if they both wished it that they do so, but one cannot compel the other to do so. For in a courtyard subject to the law of partition, each one can compel his neighbor to divide. And now we are being apprised that since they wished to divide and each one appropriated the section accorded him by mutual consent, they build the wall in the middle, each providing from his section half the space of the thickness of the wall.] In a place where it was the custom to build with untrimmed stones, planed stones, laths, [half (the width) of a brick, one and a half handbreadths to a brick's three handbreadths], or bricks, they do so — all according to the custom of the land [\"all,\" to include a place where it was the custom to make a partition with vine sprouts and tree branches. The custom of the land is followed so long as the partition is thick enough to keep each from looking into his neighbor's domain, for \"gazing damage\" is called damage. And the height of the wall or the partition may not be less than four cubits.] For (a partition of) untrimmed stone, each provides three handbreadths. For planed stones, each provides two and a half handbreadths. [A wall of untrimmed stones requires a handbreadth more than a wall of planed stones to allow for rough, projecting stone heads.] For laths, each provides two handbreadths. For bricks, each provides one and a half handbreadths. [A lath wall is a handbreadth thicker than a brick wall, for a lath is placed on either side, three handbreadths, and a handbreadth (is left) in the middle, where clay is placed to join them. The thickness of a brick wall is that of a whole brick, three handbreadths, no clay being required in the middle.] Therefore, if the wall fell, the space and the stones belong to both. [We are hereby being apprised that even if the stones fell into the domain of one of them, or if one of them came forward and cleared them into his domain — I might think that \"the burden of the proof is upon him who would exact (payment) from his neighbor\"; we are, therefore, apprised otherwise.]",
+ "\tAnd so with a garden, a place where the custom is to fence, he is obligated to do so. [This is the intent: And so with a garden. It is regarded as a place that it is the custom to fence, and one who took a place there is required to fence it.] But in a valley, a place where the custom is not to fence, he is not obligated to do so. [A valley is regarded as a place where the custom is not to fence, and he is not obligated to do so.] But if he (his neighbor) wishes (to fence) he moves into his (own domain) and builds and makes a border-mark on the outside [a sign that the wall is his. The sign is described in the Gemara. He coats a cubit of the top of the wall with lime on his neighbor's side, and not his own, lest his neighbor coat his side, too, and claim that the wall belongs to both. But when he coats it only on his neighbor's side and not on his own, this is a sign that the wall is his; and if his neighbor peels it, it is noticeable (as having been peeled)]. Therefore, if the wall fell, the place and the stones are his. If they both agreed to build, they build the wall in the middle and make the border-mark on the outside, [as a sign that they both built it.] Therefore, if it fell, the place and the stones belong to both.",
+ "\tIf one surrounded his neighbor (with fields) from three sides, and he fenced the first, the second, and the third, he (the neighbor) is not obligated (to share the fencing expenses), [for he (the first) did not benefit him at all, his land still being open. But if he (the first) fenced the fourth side, in which instance he definitely benefits him, he (the neighbor) is obligated to pay, nominally, half the cost of reeds (i.e., of a reed fence), but not half of his (the first's expenses. For he (the neighbor) can say to him: For me, a reed partition is sufficient, and I do not want the expense of a stone fence.] R. Yossi says: If he (the first) arose and fenced the fourth (side), all is imposed upon him (the neighbor) [that is, half of the actual fencing expenses. And this is the difference between the first tanna and R. Yossi. The halachah is in accordance with R. Yossi. And it goes without saying that if the surrounded one fenced the fourth side, making it evident that he favors his neighbor's fencing, all is imposed upon him, and he pays half of his neighbor's expenses.]",
+ "\tIf a courtyard wall [of partners] fell, he (i.e., each one of the partners) is required to rebuild it until (a height of) four cubits, [this sufficing to prevent \"gazing damages\"]. He is deemed to have given unless it is proved that he has not given. [i.e., If one claims half the expenses and the other says that he has already given his share, he is believed, unless the claimant can bring witnesses that he claimed and the other did not give. For all know that each must give his share, and the other would not have built alone (without the first having contributed), but he would have brought him to beth-din.] From four cubits and above, he (the second) is not obligated (for half the additional height). If he adjoined another wall to it, even if he did not roof it, all is imposed upon him. [i.e., If after the first built well above four cubits and the second did not wish to assist him in it, he (the second) adjoined another wall to it in order to roof it from wall to wall — even if he had not yet roofed it, all is imposed upon him, he having made it evident that he favors the additional height.]",
+ "\tHe [an occupant of a courtyard who does not wish to assist the others] is compelled to build a gate-house for the courtyard, [where the gate guard can sit in the shade and keep the passersby in the public domain from looking into the courtyard], and (he is compelled to build) a door [for the courtyard gate]. R. Shimon b. Gamliel says: Not all courtyards require a gate-house. [A courtyard not adjoining the public domain does not require a gate-house. The halachah is not in accordance with R. Shimon b. Gamliel. For even if it does not adjoin the public domain, sometimes there is a press of people and they converge upon the courtyard.] R. Shimon b. Gamliel says: Not all cities require a wall. [A city not close to the border of the enemy does not require a wall. The halachah is not in accordance with R. Shimon b. Gamliel. Even if it is not close to the border of the enemy, it requires a wall, for armed bands sometimes come there.] How long must someone be in a city to be regarded as one of its inhabitants [to share in community responsibilities]? Twelve months. [But nowadays, that there is greater movement, the customary period is thirty days.] If one bought a dwelling, he is immediately regarded as a city inhabitant.",
+ "\tThe courtyard is not divided until there are four cubits to each (partner). [One partner in the courtyard cannot compel the other to divide it until each has four cubits aside from the doors, each house in the courtyard requiring four cubits before the door for unloading an ass. Aside from those four cubits, an additional four cubits are required for their other purposes before the courtyard becomes subject to partition.] And a field (is not divided) until there are nine measures to each. R. Yehudah says: Until there are nine half-measures to each. [Each speaks of his own place, and they do not differ. For a nine half-measure field in the place of R. Yehudah yielded as much as a nine measure field in the place of the rabbis.] And not a garden until there is a half-measure to each. R. Akiva says: A space to sow a quarter measure. [The halachah is that fields awaiting plowing or sowing are not subject to partition until there remains for each of the partners enough land for one day of plowing, or sowing, or the like.] Nor (do they divide) a traklin or a moran [spacious dwellings], nor a pigeon coop, nor a garment, nor a bath-house, nor an olive press, until there is enough for each. [As explained below: so that after they divide and each takes his share there remains enough for each that it be called \"traklin\" or \"moran\" (or the like), i.e., that there remain in the part the name by which the whole was called.] This is the rule: Something which retains its name when it is divided, is divided; if not, it is not divided. When is this so? When both do not wish to divide. [One cannot compel the other to divide against his will; but he can compel \"god or agod,\" i.e.: Buy my part or sell me your part for what it is worth.] But when both wish (to divide), even with less than this (i.e., what is stipulated above) they may divide. And with The Holy Scriptures [Torah, Prophets, and Writings], even if they both wish to do so, they may not divide. [This, only with one volume; but with many separate books, they may divide if they so wish.]"
+ ],
+ [
+ "\tOne may not dig a bor [(round)] near his neighbor's bor, nor a shiach [(long and narrow)], nor a ma'arah [(roofed)], nor a water canal, nor a wash-pond [a square pit in which rain water is collected for washing clothes], unless he distances it three handbreadths from his neighbor's wall [i.e., from the wall of his hole. And the thickness of the wall of a hole is not less than three handbreadths, so that the distance from his hole to that of his neighbor is found to be six handbreadths. And one may not place one of the \"damagers\" alongside his neighbor's boundary unless he removes it the required distance, even if there is no wall there, lest his neighbor decide to build there and he cause damage to him.] And he coats [the walls of his hole] with lime. One distances olive-peel peat, and manure, and salt, and lime, and flint three handbreadths from his neighbor's wall. [For all of these \"undermine\" a wall. (The \"wall\" here is not that of a hole.)] One distances sowing, plowing, and urine three handbreadths from a wall. [(\"plowing\":) Plowing even without sowing (as when one plows for trees) undermines a wall. (\"urine\"): It erodes bricks, which are of dried clay. Therefore, if one urinates near a brick wall, he must move back three handbreadths. With a stone wall, one handbreadth suffices; and with hard stone, such as granite, he need not move back at all.] And a mill must be removed (from a wall). [(Its \"rattling\" undermines the wall's foundation)] three (handbreadths) from the shechev (the lower part), which are four from the rechev (the upper part). [The rechev \"rides\" on the shechev, and is a handbreadth narrower.] And an oven (must be removed) three from the kilya which are four from the surface. [The kilya is the base, built of clay and stones, on which the oven is placed. It is broad below and narrow above. The upper surface of the kilya, on which the oven is set, is of the same width as the oven. This base must be removed three handbreadths from the wall, four handbreadths from its upper surface, for the heat of the stove damages the wall.]",
+ "\tOne may not stand an oven inside a house unless there is a height above it [from the mouth of the oven until the ceiling] of four cubits, [so that the ceiling not catch fire.] If he stood an oven in an upper story, there must be below it a [clay] paving of three handbreadths, [so that the lower ceiling (i.e., the floor) not catch fire; and a height above it of four cubits.] And with a kirah, [upon which a pot is placed, no large fire being made within it as in a stove], one handbreadth. And if he caused damage [after having observed all of the above regulations], he pays the amount of the damage, [in spite of which he is compelled to observe these regulations, lest he cause fire damage to his neighbors and not have what to pay.] R. Shimon says: All of these regulations were stated only so that if he caused damage (after having observed them), he be exempt from paying. [The halachah is not in accordance with R. Shimon.]",
+ "\tOne may not open a bakery or a paint shop under his neighbor's store room; nor a stable. In truth, with (a store room of) wine it was permitted, [the vapors rising from the bakery or the paint shop not harming the wine, heat improving (the quality) of wine in Eretz Yisrael. But in a place where it is known that heat harms wine, one may not open up such shops even under a store room of wine.] A shop in a courtyard may be protested against. [If one of the courtyard occupants wished to open a shop there, the others can stop him.] (He may be told:) \"I cannot sleep because of those going in and going out.\" One may make vessels (in the courtyard) and go out and sell them in the marketplace. But one may not protest and say I cannot sleep: neither because of the sound of the hammer, nor the sound of the mill, nor the sound of the schoolchildren [who learn Torah. And even though it is a sound produced by others (and not by the courtyard occupant himself), one cannot protest, because of the greater glory of Torah. And if he does not teach the children Torah, but a trade or arithmetic or fractions, one can protest and say: \"I cannot sleep because of the children going in and out.\"]",
+ "\tIf one's wall were close to his neighbor's wall, [forming a right angle with it], he may not put another wall close to it unless he places it four cubits distant. [If he came to put a second wall against his neighbor's wall so that the three walls formed a kind of beth, his neighbor may stop him until he moves it four cubits away so that there be enough room between the two walls for people to walk in. For treading the ground near the wall strengthens and firms up the walls' foundations. This, only with a garden wall or a wall in the courtyard of a new city, where not many have trodden, and where the ground has not been sufficiently strengthened. But with a wall in the courtyard of an old city, he may join the walls and need not distance them. Likewise, if his neighbor's wall were shorter than four cubits, he need not distance (his wall), for a wall shorter than four cubits requires no strengthening.] And the windows — above, below, and opposite, four cubits. [If he had a window above on his wall, and his neighbor built a wall opposite his window, below it — if there were fewer than four cubits from the top of the wall that he built until the window, he may compel him to lower it, so that he not stand on top of it and look into the window. If he had a window below on his wall, he may compel him to raise the wall that he built opposite four cubits higher than the window, so that he not look into it. And opposite: He must distance the wall four cubits from the window so that he not block its light.]",
+ "\tA ladder must be distanced four cubits from a coop, so that a marten not jump (from it). [If one had a pigeon coop in his courtyard near a wall separating two courtyards, and his neighbor came to place a ladder against the wall, he must distance the ladder four cubits from the coop so that a marten not jump from the ladder to the coop and kill the pigeons.] And a wall (must be distanced) four cubits from a mazchilah, so that he can stand a ladder (there). [A mazchilah is a large gutter running along the side of a wall for the roof water to drain into. If one's wall with a mazchilah upon it runs along his neighbor's courtyard, he (his neighbor) must distance himself four cubits from it if he comes to build a wall alongside it, so that he (the other) can stand a ladder there to go up to repair the mazchilah, to clean it of the dirt and rocks that collect there and impair the flow of the water.] A coop is distanced fifty cubits from the city, [for the pigeons spoil the roof gardens]; and he may not set up a coop in his own (field) unless he has fifty cubits on all sides [so that the pigeons not spoil his neighbor's field.] R. Yehudah says: (He must have a distance of) four korin, [a beth kor on all sides. (A kor is thirty sa'ah)], a full [single] flight of a pigeon. But if one bought it (the coop) [as it is, with the land,] even if [there were around it] only [the distance of] a quarter [kav], it remains as it was, [the first having maintained it thus.]",
+ "\tIf a fledgling were found within fifty cubits [of a coop], it belongs to the owner of the coop. (If it were found) beyond fifty cubits, it belongs to the finder. If it were found between two coops [within fifty cubits of each] — If it were closer to this, it belongs to him (the owner of that coop); if it were closer to that, it belongs to the other. If it were in the middle, they divide.",
+ "\tA tree is distanced twenty-five cubits from a city, [an open place before a city enhancing its appearance.] And with a carob and a sycamore, fifty cubits, [their foliage being thick]. Abba Saul says: With every fruitless tree, [which detracts from the city's appearance], fifty cubits. If the city were first, he [the city owner] cuts it down and does not compensate (the owner of the tree); and if the tree were first, he cuts it down and compensates. If it were in doubt (which came first), he cuts it down and does not compensate. [For since it must be cut down no matter which came first, after it is cut down its owner is told: \"Prove that it was there first and you will be paid.\"]",
+ "\tA fixed goren (threshing floor) is distanced fifty cubits from the city. [A fixed goren is one which has a large pile which is winnowed with a winnowing shovel. And a goren which does not have a large pile, where the chaff need not be winnowed with a winnowing shovel but is dispersed by the wind blowing through the pile, is called a non-fixed goren.] One may not set up a fixed goren in his own (field) unless he has fifty cubits on all sides. And he distances (it) from his neighbor's plants, and from his nir so that he not harm (them). [A nir is the plowing of the summer days aimed at killing the roots of thorns and weeds. (\"so that he not harm\":) This is the reason (for distancing) — so that the chaff not harm his plants and his nir. For it (the chaff) moulders and spoils the nir and dries up the plants.]",
+ "\tCarcass (deposits), graveyards, and tanneries are distanced fifty cubits from the city. Tanneries are set up only in the east of the city. [For the east wind is harmful only if it comes for punishment. But under normal circumstances it is warm and blows gently and does not carry odors into the city.] R. Akiva says: He may set them up in all directions at a remove of fifty cubits, except west, [where he may not set them up at all, for the Shechinah is in the west. The halachah is not in accordance with R. Akiva.]",
+ "\tA mishrah [a place where flax is soaked, which spoils greens that are near it] is distanced from greens, and leeks (are distanced) from onions, [leeks being harmful to onions which are near them], and mustard (is distanced) from bees, [mustard spoiling honey and making it sharp]. R. Yossi permits it with mustard, [for he can tell him: \"Before you tell me to remove my mustard from your bees, remove your bees from my mustard! For they come and eat my mustard flowers!\" The halachah is in accordance with R. Yossi.]",
+ "\tA tree is distanced twenty-five cubits from a pit; and a carob and a sycamore, [whose roots are profuse], fifty cubits — whether from above, [i.e., whether one of them is above on a mountain incline, and the other, below], or on the side [on level ground]. If the pit were (there) first, he (the pit owner) cuts (down the tree) and compensates (its owner). [For since he was permitted to plant, not causing damage until after much time, the sages did not oblige him to cut (down his tree) without compensation because of the damage it might cause to an individual.] And if the tree came before the plant, he (the pit owner) may not cut it down. If it were not known which came first, he may not cut it down. R. Yossi says: Even if the pit came before the tree, he may not cut it down; for the one digs in his own (land), and the other plants in his own (land). [The halachah is in accordance with R. Yossi.]",
+ "\tOne may not plant a tree near his neighbor's field [whether a grain field or a tree field] unless he distances himself four cubits from it, both for vines and for all trees. [(He must distance himself) enough to work an orchard, so that when he plows his trees he not be constrained to take his plow into his neighbor's field. This, in Eretz Yisrael and other lands where the plow is long. But in Bavel and other lands where the plow is short, two cubits suffice. And it is only between vines and vines, and trees and trees that two cubits suffice. But if one comes to plant a tree field near vines, even in Bavel and the like, he must distance himself four cubits.] If there were a fence between them, each can plant until the fence on either side. If roots went out into his neighbor's (field), he may go down three handbreadths, so that they not stop the plow. [The owner of the field into which the roots of his neighbor's trees intruded may cut them up to a depth of three handbreadths without any reservations.] If he were digging a bor, a shiach, or a ma'arah, (see 2:1), he cuts (the intruding roots) as he goes (i.e., digs) down, and the wood belongs to him [the owner of the field. This, if the place where he were digging were sixteen cubits or more from his neighbor's tree. But if it were less than that, the wood belongs to the owner of the tree. For up to sixteen cubits, they (the roots) are nourished (by the tree), but not beyond that.]",
+ "\tIf one's tree protruded into his neighbor's field, he (the neighbor) may cut [the branches up to] the full [height of] the ox goad above the plow, [so that they not impede its movement], and with a carob and a sycamore, [whose shade is great, and harmful to the field, he cuts all that protrudes into the field] against a plummet. With a field requiring irrigation, [he cuts] all trees, [even not a carob or a sycamore] against a plummet. [shade being harmful to such a field.] Abba Shaul says: Every fruitless tree (is cut) against the plummet. [This refers to the beginning of the Mishnah, the first tanna saying that he cuts the full height of the ox goad (even with fruitless tress), except for the carob and the sycamore. And Abba Shaul says to him: All fruitless trees are cut against the plummet. The halachah is not in accordance with Abba Shaul.]",
+ "\tIf a tree projects into the public domain, it is cut [i.e., its lower branches are cut] so that a camel and its rider may pass. R. Yehudah says: A camel laden with flax or with bundles of vine rods. [And it is not necessary to cut for a camel and its rider, for the rider can bend down and pass under it.] R. Shimon says: Every tree (is to be cut) against a plummet against uncleanliness [i.e., lest the branches \"tent\" over an olive-size of a dead body or the like and render unclean one passing beneath them. The halachah is in accordance with the first tanna alone.]"
+ ],
+ [
+ "\tThe chazakah (possession period regarded as evidence of ownership) for houses, boroth, shichin, and ma'aroth (see 2:1), dove-cotes, bath-houses, an olive-press, an irrigated field, bondsmen, and all things which produce fruit constantly — their chazakah is three years, from day to day. [If one lost his bill (of purchase), and he brought witnesses that he was in possession in each of the instances adduced in our Mishnah, he is believed to state that he is the purchaser, and he is not told: \"Bring your bill of purchase.\" For up to three years one takes care of his bill (of purchase), but not longer than that. And the claimant is told: If you had not sold it to him, you should have protested before two (witnesses): \"Know that that man is 'eating' my land in theft,\" and the matter would have come to his ears, and he would have been heedful with his bill (of purchase). For \"Your friend has a friend, and your friend's friend has a friend.\" And since you did not protest, it is your loss. (\"an irrigated field\":) Since it is constantly superintended for purposes of irrigation, it is constantly productive. And the chazakah of something which is constantly productive is three years from day to day. (\"bondsmen\":) And though we rule: \"Godroth (sheep, as in Numbers 32:16: 'gidroth tzon,' (i.e., sheepfolds) have no chazakah,\" and the same applies to all living things — it is an immediate chazakah that they do not have. That is, if the sheep or the bondsman were known to belong to one man and they entered the house of another, and the second claimed that he had bought them and was in possession of them, this is no chazakah, for they are accustomed to go from house to house. But if he held a bondsman for three years, this is a chazakah and he needs no bill of purchase.] The chazakah of a rain-fed field, [which is productive only once a year] is three years, [not requiring \"from day to day.\"] R. Yishmael says: Three months the first (year), three months the last, and twelve months in the middle — eighteen months. [For there is produce which grows in three months, such as barley, oats, and lentils — so that one may eat three crops in eighteen months.] R. Akiva says: One month in the first, one month in the last, and twelve months in the middle — fourteen months. [Some things grow in thirty days, such as young corn and greens. Therefore, if he ate from it fourteen months, it is a chazakah.] R. Yishmael said: [(R. Yishmael holds that the eating of young corn and greens does not establish a chazakah, but only the eating of real grain and fruit.)] When is this so? [that eighteen months are needed for a rain-fed field?] With a grain field, [all of whose produce is picked in one period, for which reason three years are required.]; but with a tree field, [whose fruits are picked in different periods: grapes, in one period; olives in another; and figs, in another], if he gathered in his produce [grape-wine], harvested his olives, and gathered in his figs [i.e., If he harvested them, dried them, and brought them into his house], this is [a chazakah, as if it were] three years. [The halachah is neither in accordance with R. Akiva nor with R. Yishmael.]",
+ "\tThere are three lands for chazakah: Judah, Trans-Jordan, and the Galil. [Three lands in Eretz Yisrael are separate from each other vis-à-vis chazakah, so that if one held one of these lands and the owner were in a different land, his chazakah is no chazakah, for caravans are not frequent from one to the other. And even a time which is not one of danger or war is regarded as such a time relative to them, (i.e., It is assumed that) if the owner protested, no one could apprise the holder of the land thereof. Therefore, the holder of the land should have held on to his bill(of purchase), and since he failed to do so, the loss is his.] If he (the owner) were in Judah and he (the other) held (land) in the Galil — if he were in the Galil, and he held in Judah, it is not a chazakah; but he must be with him in the same land, [e.g., both in Judah or both in Trans-Jordan, even if one were in one city, and one in another. For caravans being frequent, he should have protested; and since he did not protest, he is the loser.] R. Yehudah said: They posited three years only, in consideration of: one year for his (the owner's) being in Spain, and his (the other's) holding it, one year for their (messengers') going and apprising him (the owner), and the next year for his (the owner's) coming (and protesting). [R. Yehudah holds that the rationale for chazakah is not that one guards a bill (of purchase) for three years but not longer. For a man does not allow his land to be eaten even for one hour without protesting. Rather, the reason three years were posited is that if the owner were in Spain, etc. But if he (the owner) were with him (the holder) in the same city, then it is a chazakah immediately. And in these three lands between which caravans are not frequent, three years are a chazakah. The halachah is not in accordance with R. Yehudah.]",
+ "\tEvery chazakah unaccompanied by a claim [justifying one's holding (what was once) his neighbor's] is no chazakah. How so? If he said to him: \"What are you doing in what is mine?\" and he answered: \"No one ever said anything to me,\" this is not a chazakah. But if he said: \"You sold it to me,\" You gave it to me as a gift,\" \"Your father sold it to me,\" \"Your father gave it to me as a gift,\" this is a chazakah. And what comes through inheritance, [his having held it three years as his father's inheritance, it having belonged to his father on the day of his death] requires no claim [justifying his father's holding it. However, proof is required of his father's having lived there (at least) one day.] Craftsmen, partners, tenant-farmers, and caretakers have no chazakah. [Artisans, who repair vessels, have no chazakah. If they hold the vessels of others, they cannot claim to have acquired them, even if they are not the type of vessels which are wont to be lent or rented. This, when the vessel is before us in the hand of the craftsman. But if the vessel is not before us in the hand of the craftsman, but one came and claimed that he had given the craftsman a vessel to repair and asked that it be returned, and the craftsman replied that he had it, but that the other had sold it to him, the craftsman is believed with a miggo, viz. Had he wished, he would have denied ever having received it; or he could have claimed that he had returned it. Likewise, if the craftsman claimed that the other had agreed to pay him a certain amount and the other said that it was less, if the vessel is before us in the hand of the craftsman, the owner of the vessel is believed. And if not, the craftsman is believed with an oath, even if he (the owner) had given it to him with witnesses — miggo: Had he wished, he could have said: \"I returned it to you.\" (\"partners\":) If two hold land in partnership, and one of them ate all of the fruits for three years, this is no chazakah. This, when there is no law of division for the land (see 1:6); but if there is, and one of them ate for three years, it is a chazakah. (\"tenant-farmers\":) who go down (to get a portion) of the (produce of the ) land — a half, a third, or a fourth. If they ate all of the fruits for three years, this is not a chazakah. And this, only with the tenant-farmers of fathers' houses, who are like caretakers for the children. But others, whom the owners themselves brought down (to the land) — If they ate all of the fruits for three years, it is a chazakah.] A man has no chazakah in the property of his wife. [Even if he wrote her while she were still betrothed: \"I have no rights to your property nor to its produce,\" in which instance he does not eat the fruits by right, and then he brought proof that he ate fruits for three years, it is not a chazakah. For women tend to allow their husbands to eat the fruits of their property, whether by right or not by right.] And a woman has no chazakah in the property of her husband. [Even if he set aside land for her sustenance and she ate fruits form other lands of her husband for three years, still, it is not a chazakah. For men tend to allow their wives to eat of their property even if they have no rights to it.] And a father has no (chazakah) in the property of his son, and a son, in the property of his father. [For they are like caretakers vis-à-vis each other.] When is this so? [that it is not a chazakah] With holding, [i.e., with one's holding under protest, his neighbor claiming it to be stolen.] But one who gives a gift [(before us and says to the receiver: \"Go, take hold and acquire,\" etc.) All of those mentioned above in the Mishnah as not having a chazakah, when they \"take hold\" (of the object) they are as all receivers of gifts; they do acquire, and the giver cannot retract. And a woman who gave or sold to her husband her melog property (see Yevamoth 4:3) — when the husband \"takes hold\" of it, he acquires it, and she cannot say: \"I was just giving pleasure to my husband.\" For it is only with tzon-barzel property, or with land that her husband set aside for her kethubah that we say her sale is no sale and her gift is no gift in that she can say: \"I was just giving pleasure to my husband.\" For her husband has some connection with those lands. But with melog property with which he has no essential connection whatsoever, she cannot say: \"I was just giving pleasure to my husband.\" Likewise, a man who sold some of his property to his wife — If the money whereby she acquired it were not \"secreted with her,\" the sale stands; the property reverts to the woman, and the husband eats fruits. And if that money were secreted with her, the sale is void. For he can say: \"I 'concocted' the sale only to 'ferret out' the money secreted with her.\"] (\"But one who gives a gift\") and brothers who divide (the inheritance), [ (each, \"taking hold\" of his portion, cannot retract.) ] and one who \"takes hold\" of the property of a proselyte, [(who died without heirs, in which instance whoever is first to take hold of his property acquires it)] — If he made somewhat of a door, or of a wall, or of a breach [in it], this is a chazakah.",
+ "\tIf two testified that he had eaten (from the field) three years, and they were found to be zomemim (scheming witnesses - See Deuteronomy 19:19), they pay him (the field's owner) everything. If two (testified for the first year, two for the second, and two for the third (and they were found to be zomemim), they \"third\" it among themselves. [Each pair gives a third, for they are three pairs for three years.] If they were three brothers, [one brother for each year], and another joining them [i.e., testifying with each of them] they constitute three testimonies [For what one (pair) testifies, the other does not, for which reason their testimony is kasher], and they constitute one testimony for [purposes of] hazamah (scheming witness), [so that if they are found to be zomemim, they \"third\" it among themselves. And they do not become zomemim until all (three pairs) are so found.]",
+ "\tWith these things chazakah obtains [If he \"held\" his neighbor's field in regard to them, it is a chazakah], and with these things, chazakah does not obtain: If he kept in the courtyard a beast, an oven, a stove, a mill; if he raised chickens there or placed his fertilizer there, it is not a chazakah. [This tanna is speaking of a courtyard of partners, where they do not object to (the other's) keeping a beast or the like. For this reason, it is not a chazakah even if one held it for this purpose for three years.] But if he made a partition for his beast ten handbreadths high, and so for an oven, and so for a mill; and if he brought chickens into his (neighbor's) house, or made a place for his fertilizer three (handbreadths) deep or three (handbreadths) high, it is a chazakah. [For in such an instance one would certainly object, so that if he remained silent for three years and did not protest, it is certainly a chazakah. Maimonides explains that with a partner, who objects to the erecting of a partition, if his partner made a partition and he did not object, it is a chazakah immediately. But with one in general (i.e., not a partner), even if he made a partition and the other did not protest, it is not a chazakah until after three years.]",
+ "\tChazakah does not obtain with a marzev [a small spout placed at the end of a roof gutter], but it does obtain with its place. [If there were a marzev there, and the owner of the courtyard came to remove it completely, so that the roof waters not spill into his courtyard, he may not do so; for the other already has a chazakah that his roof waters spill from that marzev. But if he came to turn it around, e.g., if it were positioned in the south, and he came to position it in the north, the owner of the marzev cannot stop him, for he loses nothing thereby, and he has no chazakah that it was always positioned on one side. \"marzev\" — the place whence the drop of rain flows. \"mar\" = a drop, as in (Isaiah 40:15): \"Behold, nations are as a drop (mar) out of a bucket.\"] Chazakah does obtain with a mazchilah [a roof gutter. Being a fixed object, it has a chazakah.] Chazakah does not obtain with an Egyptian ladder. [Since it is small and not fixed, one does not object to another's placing it in his courtyard in order to go up to his (own) roof or dove-cote, for which reason it has no chazakah.] Chazakah does not obtain with an Egyptian window. [A small aperture, not large enough for a man's head to go through has no chazakah. And if the owner of the courtyard wishes to build opposite the window and block it, the owner of the window cannot tell him: \"I already have a chazakah in it, and you may not block it.\" For the other can tell him: \"I allowed it only because it caused me no damage.\" And even so, if he wished, he could have stopped him from making it in the first place, even if it were higher than four cubits. For he could have told him: \"(I object), for you might put a bench under the window to gaze at me.\" And after having allowed him to make it, too, he has no chazakah.] And chazakah obtains with a Tyrian window, [an aperture through which a man's head can fit, even if it is higher than four cubits. Or an aperture made to admit light, even if it is very small. Or a window below four cubits. All of these three apertures — If one allowed them to be made, chazakah obtains with them, and he (the owner of the courtyard) can no longer build opposite them and block them. For chazakah obtains where there is (acquiescence in) damages, with the exception of (damages of) smoke, dust, and privy (i.e., a foul odor), chazakah not obtaining with these three, even after the passage of many years. But chazakah does obtain with (acquiescence in) sight damages. And three years of chazakah are not required for damages; but it obtains as soon as he (the \"damager\") can tell the damaged one: \"You experienced the damage and did not protest.\"] Which is an Egyptian window? Whatever a man's head cannot fit through. R. Yehudah says: If it has a frame, [such as a lintel above and a cross-piece below], even if a man's head cannot fit through, chazakah obtains with it. A ziz [wood or stone projecting from a wall into the courtyard of one's neighbor], until a handbreadth, chazakah obtains with it. [If it is a handbreadth or more, chazakah obtains with it and the owner of the courtyard may not build against it and block the ziz, the other having a chazakah in it.] And he can protest. [If the owner wishes to insert a ziz, a handbreadth or more, the owner of the courtyard may protest against his doing so.] With less than a handbreadth chazakah does not obtain, and he cannot protest. [If it is less than a handbreadth, it is not a fixed object, for which reason chazakah does not obtain with it, so that the other may build against it and block it. And if the owner of the wall wishes to insert such a ziz to begin with, the owner of the courtyard cannot stop him.]",
+ "\tOne may not open his windows to a courtyard held in partnership, [and, it goes without saying, to his neighbor's courtyard, because of \"sight damage.\"] If one (of the partners to the courtyard) bought a house in a different courtyard [close to the first], he may not open it [i.e., he may not open an entrance in it] to the common courtyard, [for he thereby increases passage into it by the inhabitants of that house.] If he built an upper story on his house, he may not open it to the common courtyard. But if he wishes, he may build a room inside his house, [in which instance he adds nothing, but simply divides his house in two. (For even without this, he may fill up his house with dwellers if he wishes)], and he may build an upper story atop his house and open it into his house. One may not open to a common courtyard a door opposite a door, or a window opposite a window, [it being written (Numbers 24:2): \"And Bilam opened up his eyes and he saw Israel dwelling according to its tribes.\" What did he see? He saw that their (tent-) openings were not opposite each other.] If it were small, he may not make it large. [For the other can say: \"With a small opening, I could conceal myself from you; with a large one, I cannot.\"] If it were one, he may not make it two. [For the other can say: \"With one opening I can conceal myself; with two, I cannot.\"] But a door may be opened opposite a door, and a window opposite a window, to a public domain. If it (the opening) were small, he may make it large. If it were one, he may make it two. [For he can tell the other: \"In any event, you have to conceal yourself from those in the public domain.\"]",
+ "\tOne may not make a cavity in the public domain: boroth, shichin, and ma'aroth (see 2:1) [even if he took upon himself all damages resulting therefrom. For people do not wish to incur damage and litigate for compensation.] R. Eliezer permits it [so long as he covers it securely], so that a stone-laden wagon can ride over it, [and we do not fear that the covering will give way with time. The halachah is not in accordance with R. Eliezer.] Small boards and large beams are not projected outwards into the public domain, [lest the passersby stumble over them]. But if one wishes, he may move back into his domain [their corresponding length] and project them. If he bought a courtyard containing boards and beams, they remain in their former status. [ We argue for the buyer and assume that the seller had moved them into his domain.]"
+ ],
+ [
+ "\tOne who sells a house has not sold the yatzia, even if it opens into it. [A yatzia is a kind of room running around the walls of the house from the outside, as in the Temple, viz. (I Kings 6:6): \"…and the nethermost yatzia.\" Some build it in the thickness of the wall. And even if it opens into the house and is utilized therefrom, still, it is not (regarded as) sold (with it). This, if it contains four cubits; but if not, it is not regarded as distinct (from the house)]. And (he has) not (sold) the room before it, [the house, even if it opens into the house and communicates with it.] And (he has) not (sold) the roof when it has a railing ten handbreadths high, [in which instance it is distinct in itself and not \"absorbed\" in the house.] R. Yehudah says: If it has the configuration of a door, even if it is not ten handbreadths high, it is not sold. [The halachah is not in accordance with R. Yehudah.]",
+ "\t(He has) not (sold) the bor [a cavity in the ground] nor the duth [a structure of stones above the ground in the form of a bor], even if he wrote (that he is selling) him the depth and the height (of the house). [He does not acquire the bor and the duth since their use (water storage) is distinct from (that of) the house. (They are not acquired) unless he writes \"from the bottom of the depths to the heights of the heavens.\"] And he [the seller] must buy access rights [from the buyer to the bor and the duth. For the seller sells \"generously,\" reserving nothing for himself.] These are the words of R. Akiva. The sages say: He need not buy access rights. [They hold that the seller sells \"stintingly,\" so that when he sold the house, he reserved for himself access rights to the bor and the duth.] And R. Akiva concedes that if he said to him: \"Except these\" [the bor and the duth], he need not buy access rights, [for, being a superfluous condition, it is understood to refer to access rights.] If he sold them [the bor and the duth] to another, [leaving the house for himself], R. Akiva says that he (the buyer) need not buy access rights, [for the seller sells \"generously,\" and when he sold him the bor and the duth, he also sold access rights.] The sages say that he must buy access rights. [The halachah is in accordance with R. Akiva.]",
+ "\tOne who sells a house [(\"house,\" unqualified)] has sold the door, [all fixed house appurtenances being subsumed under \"house\"], but not the key, [it being movable]. He has sold the mortar fixed [in the ground], but not the movable one. He has sold the itztrobel [a circular fixed wooden base on which the mill is placed], but not the keleth [the movable hopper placed around the mill to receive the ground meal, so that it not fall to the ground.] And (he has) not (sold) the oven or the stove, [for they are movable. There are versions which read: \"He has sold the oven and the stove.\" The \"oven and the stove\" there are of the kind that are fixed in the ground.] If he said to him: (\"I sell you) it (the house) and all that is in it,\" all is sold [i.e., all of these (aforementioned) household appurtenances; but other appurtenances are not sold. Even if he said: \"and all that is in it,\" only household appurtenances, such as key, keleth, and the like, are subsumed therein.]",
+ "\tOne who sells a courtyard has sold houses [opening into it], (and) boroth, shichin, and ma'aroth [in the houses] (see 2:1). [And even though one who sells a house has not sold bor, shiach, or ma'arah, they are, notwithstanding, \"absorbed\" in the courtyard.] But (he has) not (sold) the movables. If he said to him: \"It and all that is in it,\" all is sold. In either case, he has not sold him the bathhouse or the olive press therein. [Even if he said: \"all that is in it,\" he has not sold the bathhouse, etc., for they are not included in \"courtyard.\" [R. Eliezer says: If one sells a courtyard, he has sold only the confines of the courtyard. [The halachah is not in accordance with R. Eliezer.]",
+ "\tOne who sells an olive press has sold the yam [the stone in which the olives are placed for grinding], the memel [the upper millstone, with which the olives are crushed], and the bethuloth [the cedar posts supporting the beams in the olive press], but he has not sold the achirin [the heavy boards placed on the sacks in which the crushed olives are placed in order to preserve them], the wheel [by which the stone is rolled to press upon the crushed olives and extract their oil], and the beam. And if he said to him: \"It and all that is in it,\" all is sold. R. Eliezer says: One who sells an olive press has sold the beam.",
+ "\tOne who sells a bathhouse has not sold the boards [on which clothes are placed], the safsalim [benches. Some read it \"s'falim\" (the basins), where water is placed for washing], and the vilaoth [the door curtain. Some understand it as the cloth with which one sponges himself; and others, as the cloth with which one covers his genitals when sitting in the bath.] If he said to him: \"It and all that is in it,\" all is sold. In either case, he has not sold the reservoirs [feeding the bathhouse] or the stores of wood [for heating the bathhouse.]",
+ "\tOne who sells a city has sold the houses [and, it goes without saying, the courtyards, which are its essential constituents], boroth, shichin, and ma'aroth (see 2:1), bathhouses, dove-cotes, olive presses and irrigated ground [i.e., gardens and orchards appertaining to the city]; but he has not sold movables [i.e., appurtenances such as key, keleth, and the like (see 4:3). And it goes without saying that he has not sold wheat and barley.] And if he said to him: \"It and all that is in it\" — even if there were in it beasts and bondsmen, all are sold. [even bondsmen and beasts, which are mobile; and, it goes without saying, wheat and barley, which is not mobile.] R. Shimon b. Gamliel says: One who sells a city has sold the santer [a bondsman assigned to guard the city. The halachah is not in accordance with R. Shimon b. Gamliel.]",
+ "\tOne who sells a field has sold the stones required for it [i.e., for fencing it], and the reeds in the vineyard [to which the vines are tied], which are required for it, and the produce rooted in the ground, and a reed partition [many reeds growing from one stem], smaller than a beth-rova, [in which instance it is \"absorbed\" in the field], and a watcher's hut [secured to the ground with lime], which (itself) is not made with lime, and the [young] ungrafted carob. [For when it matures, it strengthens and is grafted, and it assumes a distinct name and is not \"absorbed\" in the field.], and the [young] virgin sycamore [before its branches are cut. For when it matures, its branches are cut and many grow in their place, and it is called the \"sycamore trunk.\"]"
+ ],
+ [
+ "\tOne who sells a boat has sold the mast, the sail, the anchor, and all of its \"conductors\" [the oars, by which the boat is \"conducted\" to its destination]. But he has not sold the sailors, the packing bags [for its cargo], or its wares. [And all those things mentioned below under \"If he sold … he has not sold …\" — if he made a gift of the boat or dedicated it, they are not included in the gift or the dedication. They are not like bor, duth, or wine vat (above), which are all \"ground-fixed\" and \"absorbed\" in the field relative to dedication and gift, but these are not \"absorbed\" at all.] And if he said: \"It and all that is in it,\" all are sold. If he sold the wagon, he has not sold the p'radoth [the animals pulling the wagon. This, if they are not attached to it at the time of the sale. Some understand \"p'radoth\" as the wood pieces, separate (nifradim) from the wagon, by which the wagon is pulled. This, if they are not tied to it at the time of the sale.] If he sold the p'radoth, he has not sold the wagon. If he sold the yoke, he has not sold the team. If he sold the team, he has not sold the yoke. R. Yehudah says: The money apprises us (as to what has been sold.) How so? If he said to him: \"Sell me your yoke for two hundred zuz,\" it is obvious that a yoke (itself) is not sold for two hundred zuz. The sages say: The money is no proof. [As to the ruling (Bava Metzia 4:3) that (with an overcharge of) a sixth the sale is valid and the overcharge is returned, and with an overcharge of more than a sixth the sale is annulled, this is when the buyer might mistakenly think that it is worth that much (more than a sixth, etc.), so that the sale is \"a sale in error.\" But where the buyer would not make such a mistake, as in buying a yoke worth a zuz for two hundred, we say that he gave it to him as a gift and the sale is not annulled. The halachah is not in accordance with R. Yehudah.]",
+ "\tOne who sells an ass has not sold its gear. R. Nachum Hamadi says: He has sold its gear. [With riding gear, such as saddle and (saddle) cushion, all agree that he acquires them, even if they are not on it at the time of the sale. Where do they differ? With carrying gear, such as sack and (saddle) bags. The first tanna holds that he has not sold him the latter, and Nachum Hamadi holds that he has. The halachah is in accordance with the first tanna, viz.: he has not acquired the carrying appurtenances, even if they were not on it at the time of the sale.] R. Yehudah says: They are sometimes sold and sometimes not sold. How so? If an ass were (standing) before him with its gear on, and he said to him: \"Sell me this ass\" [implying: as it is, with its gear], its gear is sold. (If he said:) \"Is it your ass?\" [connoting: (If it is,) sell it to me, then it is as if he sells an ass itself, and] its gear is not sold, [even if it were upon it at the time of the sale. The halachah is not in accordance with R. Yehudah.]",
+ "\tOne who sells an ass has sold its foal. [the Gemara construes this as an instance of one's saying: \"I am selling you a nursing ass.\" For of what avail is the milk of an ass? It must be, then, that his intent is it and its foal.] If he sold a cow, he has not sold her calf. [This, when he says: \"I am selling you a nursing cow.\" For a cow stands (to be sold) for its milk, and this was his intent: \"a cow for its milk.\"] If one sold ashpah [a place three or more handbreadths high or three or more handbreadths deep, used as a dung deposit],he has sold its [i.e., his animals'] dung. If he sold a bor (see 2:1), he has sold its water. [This is an individual opinion, with which the sages differ. The halachah is in accordance with the sages.] If he sold a hive, he has sold the bees. If he sold a dove-cote, he has sold the doves. One who buys the \"fruits\" of the dove-cote [the fledglings of the entire year] from his neighbor \"chases off\" the first (breichah) (brood) [and leaves them to the seller. Every two births is called a \"breichah.\" They are left with their mother so that they (the mothers) not fly off.] (One who buys) the \"fruits\" of a hive [the bees born in the hive during that year] takes three swarms, [the first three leaving the hive, and he places them in his hive. For the first are the best, and the quality progressively diminishes.] And, [after that] he alternates. [That is, he takes one (swarm) and leaves one to the seller to grow and combine with the host to populate the hive; and so, in succession.] (One who buys) honey-combs leaves two [for the nourishment of the bees in the rainy season.] (One who buys) olive trees to cut leaves two shoots [which are then re-planted.]",
+ "\tOne who buys \"two trees\" [unqualified] in the midst of his neighbor's field does not acquire [any] land [around them.] R. Meir says: He does acquire land. If they grew, he [the owner of the land] may not cut them, [even though their shade harms his land. For since the owner of the trees has no land, (it is understood that) the owner of the field has \"bound\" his land to him for all of their requirements so long as they are there.] And what grows from the trunk [i.e., whatever is above the ground, \"beholding\" the sun] is his [the tree owner's. Not that he should let it grow there; for we fear that the soil might rise until part of the tree growing out of the trunk is covered with it, so that the impression is given of three trees and the buyer might say to him: \"You sold me three trees and I own (their) land.\" (see below) But he must cut it and burn it.] And (what grows) from the roots [i.e., whatever is below the ground] is the land owner's. And if they died [i.e., if the trees dried up], he (the tree owner) has no land [on which to plant others in their place.] If he bought three (trees), he acquires the land, [it being considered a \"tree-field,\" and he acquires the land between tree and tree, and beneath them, and to the side, the full (space) of a fruit picker and his basket, so that he can stand there with his basket and pick. This, when there is no less between tree and tree than four cubits and no more than sixteen. It is only then that he acquires the land as indicated. But if there is less between tree and tree than four cubits or more than sixteen, he does not acquire the land.] If they grew, he (the field owner) may cut them. And what grows from the trunk and from the roots is his (the tree owner's). And if they died, he (the tree owner) has land (on which to re-plant them).",
+ "\tOne who sells the head of a large beast has not sold the feet. [In the Tosefta it is stated: Where is this so? Where they are not accustomed to do so. But where they are, \"all is according to the custom of the land.\"] If he sold the feet, he has not sold the head. If he sold the windpipe [i.e., the lung, so called because of its windpipe], he has not sold the liver. If he sold the liver, he has not sold the lung. But in a small animal, if he sold the head, he has sold the legs; if he sold the legs, he has not sold the head. If he sold the windpipe, he has sold the liver; if he sold the liver, he has not sold the windpipe.",
+ "\tThere are four \"measures\" [distinct laws] in respect to sales: If he sold him good wheat and it was found to be bad, the buyer can back out. [i.e., If it were stipulated that he be given good wheat and it was found to be bad, it is like ona'ah (\"wronging,\" overcharging). Therefore, only the object of the ona'ah, the buyer, can back out, but not the seller, even if the price of wheat rose greatly.] (If it were stipulated that he be given) bad wheat and it was found to be good, the seller can back out. Bad and found to be bad; good and found to be good, neither can back out [even if the price rose or fell. And the buyer cannot say: \"I intended good wheat — I said 'bad' only by way of (Proverbs 19:8): '\"Bad, bad,\" the buyer says.'\" And, conversely, the seller cannot say: \"I intended bad wheat — I said 'good' only because it is the way of a seller to call bad good.\"] Shechamtith [red (-brown). The Targum of (Genesis 30:35): \"And all chum\" (brown) is: \"And all shechum.\"], and it were found to be white; white, and it were found to be shechamtith — Olive wood, and it were found to be sycamore wood; sycamore, and it were found to be olive — Wine, and it were found to be vinegar; vinegar, and it were found to be wine — both can back out. [For some prefer the one, and others, the other. All such instances are a mekach tauth (a \"mistaken sale\") for both, and both can back out, whereas in the instance of \"good, and they were found to be bad,\" all prefer the good. [(\"Wine, and it were found to be vinegar, etc.\":) Some prefer wine; others, vinegar.]",
+ "\tOne who sells fruits to his neighbor — If he pulled and did not measure, he acquires. [If he pulled from the public domain to an alley or in their common courtyard, he acquires. But pulling in the public domain itself does not effect acquisition. (\"even if he did not measure\":) As when he stipulated beforehand: \"so much produce for so much money.\" But if he did not do so, even if he measured and pulled he does not acquire, not relying on it. For the seller can ask as much as he wishes, and the buyer can say: \"I will buy it only cheap.\"] If he [the buyer] measured [for the seller in the public domain, even in the vessels of the buyer], and he (the buyer) did not pull, he does not acquire. [For a man's vessels do not acquire for him in the public domain. And if the buyer himself measured, even in the public domain, he acquires with lifting.] If he [the buyer] were shrewd, he rents its place [if it were in the owner's domain, and its place acquires for him. (We are speaking of heavy loads, which are not generally lifted, for which reason he acquires with pulling.)] One who buys flax from his neighbor does not acquire until he moves it from place to place. [That is, (he acquires it) with lifting. And it (\"moving\") is stated incidentally. For one who lifts something generally moves it from place to place.] And if it were attached to the ground, and he tore somewhat, he acquires. [The Gemara construes this as an instance of the seller's telling the buyer: \"Go and improve some ground for me and acquire all that is on it.\" For since he hired him to do some work on his ground, when he does some work, he acquires his hire, and he also acquires whatever he wished to bequeath him with the hire. Therefore, if he tears somewhat, he acquires.]",
+ "\tIf one sells wine or oil to his neighbor, and they became dearer or cheaper — If (they became dearer or cheaper) before the measure were full, it is the seller's; if after, the buyer's. [We are speaking of a measuring vessel which belongs to neither and which was lent to both. It is lent to the seller until it is filled, and, thereafter, to the buyer. Therefore, before the measure has been filled, at which stage the vessel is lent to the seller, the buyer does not acquire. And after the measure has been filled, at which point the vessel is lent to the buyer, the buyer acquires.] And if there were a middleman between them and the jug [(which was his)] broke, it broke for the middleman (i.e., he is liable) [and we do not say that he is the messenger of the buyer and that it broke for the buyer.] And he [the seller] must \"drip\" for him [the buyer] three drops [of what adhered to the sides of the measuring vessel after the wine or oil were poured.] If he turned over and collected, it belongs to the seller [i.e., If he turned the measuring vessel over on its side after having poured the oil or the wine and \"dripped\" three drops, and the exudate of the measuring vessel collected in one spot at the bottom, it belongs to the seller, the buyer having \"despaired\" of it.] A shopkeeper need not \"drip\" three drops, [being preoccupied with selling.] R. Yehudah says: He is exempt [from doing so only] near nightfall on Sabbath eve. [The halachah is not in accordance with R. Yehudah.]",
+ "\tIf one sent his [small] son to a shopkeeper with a pondion [two issarin] in his hand [to bring oil for an issar, and to return an issar], and he measured out an issar of oil for him and gave him an issar, and he (the child) broke the flask [and spilled the oil] and lost the issar, the shopkeeper is liable [for the oil, the flask, and the issar. For the father sent his small son to the shopkeeper only to tell him that he needed oil, not to have him send the oil with his son. The Gemara asks why the shopkeeper should be liable for the flask when it is \"willful loss,\" the father himself having sent it with his son! And it answers that (the instance is one in which) the shopkeeper took it to measure out oil for others, becoming a thief vis-à-vis the flask, so that it is regarded as being in his domain until he returns it to the owner. And even though he returned it to the child, this did not exempt him.] R. Yehudah exempts him; for it was to this end that he sent him [i.e., that the shopkeeper sent it with his son.] And the sages conceded to R. Yehudah that if the flask were in the child's hand and the shopkeeper measured into it, he is not liable [for the flask. The halachah is not in accordance with R. Yehudah.]",
+ "\tThe wholesaler cleans his measures once in thirty days [because of the wine and oil that congeal in them and thus reduce the measure.], and a homeowner, [who does not sell on the scale of a wholesaler], once in twelve months. R. Shimon b. Gamliel says: Just the opposite. A shopkeeper cleans his measures twice a week [For a shopkeeper is not required to \"drip\" three drops as a wholesaler and a homeowner are (see 3:8), and (residue) remains in the vessel and sticks to it.], and he wipes his weights [i.e., he cleans the stones of his scales with which he measures wet things] once a week. And he cleans his scales for every weighing.",
+ "\tR. Shimon b. Gamliel said: When is this (the above) so? With wet (objects). But with dry, it is not necessary. And he (the seller) must lower (the balance) for him (the buyer) a handbreadth [for the weight of a litra or more, but not for less.] If he weighed it exactly, he gives him the due surplus, [a tenth of a litra for every ten litra, which is] one to ten [i.e., one in a hundred] in wet measure, and one to twenty [i.e., a half of a tenth for every twenty litra] in dry measure. In a place where the custom is to use small measure, one may not use large measure, [the buyer losing thereby, receiving only one \"surplus\" where he should have received many]; (where it is the custom) to use large measure, one may not use small measure. To strike off [what projects above the balance], one may not heap, [even for more money]; to heap, one may not strike off, [even for less money.]"
+ ],
+ [
+ "\tIf one sells \"fruits\" [unqualified] to his neighbor, [not specifying whether for eating or for sowing, and they do not sprout] — even flax seed, [which is generally sold for sowing], he is not liable for \"returns,\" [for he can say: \"I sold them for eating\"; for the rule of the majority is not followed in money matters.] R. Shimon b. Gamliel says: With garden seeds, which are not eaten, he is responsible for returns. [The Gemara construes the entire Mishnah in accordance with R. Gamliel. It is regarded as defective and to be taught thus: \"He is not liable for returns even with flax seed. But with garden seeds, which are not eaten, he is liable for returns. These are the words of R. Shimon b. Gamliel. (For R. Shimon b. Gamliel says that one is liable for garden seeds, which are not eaten.) It is a \"mistaken sale,\" for they were certainly sold for sowing.]",
+ "\tIf one sells produce to his neighbor, he [the buyer] takes upon himself a quarter of defective (produce) for each sa'ah, this being the normal (spoilage) for produce, and not more.] With figs, he take upon himself ten wormy ones to a hundred, [one out of ten]. With a wine cellar, he takes upon himself ten bad wines to a hundred. [If it is a wine cellar of large jugs, he takes upon himself ten large jugs. If, of (small) pitchers, he takes upon himself ten pitchers. This, only when he says to him: \"I sell you this (wine) cellar, and for mikpeh\"; that is, to put in a dish. But if he says: \"I sell you a cellar of wine for mikpeh,\" he must give him all good wine. For mikpeh wine must be good and long-lasting, it being used only little by little. And if he said: \"I am selling you wine\" (unqualified), not mentioning mikpeh, he gives him \"average\" wine, the kind sold in a shop. And if he said: \"I am selling you this cellar,\" without mentioning wine, even if it were all vinegar, the sale stands.] With (wine) vessels in the Sharon, he takes upon himself ten thin jugs [(which are not entirely baked, and which absorb and exude wine)] to a hundred.",
+ "\tIf one sold wine to his neighbor and it turned sour, he [the seller] is not liable for returns. [For when he sold it, it was wine. This, only if it became vinegar in the buyer's vessels. For, if in the seller's vessels, he (the buyer) can say to him: \"Here is your wine and here are your vessels.\" And the seller cannot tell him: \"Why did you leave it in he vessels so long? It is your loss.\" For the buyer can tell him: \"I told you in the beginning that I intended to use the wine only little by little.\"] And if it is known that his wine turns sour, [i.e., that it does not last; and the buyer told him that he did not need it for wine (i.e., for immediate drinking), but for mikpeh, to be used little by little], it is a \"mistaken sale.\" [For he should have told him that his wine does not \"hold.\"] And if he told him: \"I am selling you spiced wine, [which generally \"holds\" until Shevuoth, after which it spoils, he must supply him (with wine that holds) until Shevuoth.] And [if he sold him wine purported to be] \"old,\" [he gives him wine] from the previous year. And \"very old,\" from three years (before).",
+ "\tIf one sells a place to his neighbor to build a house for him; likewise, one who is commissioned by his neighbor to build a \"wedding house\" for his son, [it being customary to build a house for one's son when he marries], or a \"widowhood house\" for his daughter, [when her husband dies and she returns to her father's house. But in her husband's lifetime she is with her husband, it not being customary for a man to live with his in-laws], he builds (at least) four by six cubits. These are the words of R. Akiva. R. Yishmael says: This is a cattle shed! [i.e., He must build it larger.] If one wishes to make a cattle shed, he builds four cubits by six. A small house is six by eight. [The smallest of houses is six by eight, and if one sells a place to his neighbor to build a house for him, the house must be (at least) six by eight.] [If he specified] \"a large house,\" (it must be (at least) eight by ten. A \"house of state,\" ten by ten. Its height must be (the sum of) half its length and half its width. [This refers to all of the above, viz.: For a small house, the height is seven cubits; for a large house, nine; and for a \"house of state,\" ten.] Confirmation of this — the (Temple) sanctuary, (which was forty in length, twenty in width, and thirty in height — half the sum of the length and the width.) R. Shimon b. Gamliel says: All according to the structure of the sanctuary. [Some understand this to mean: It is R. Shimon b. Gamliel who taught: \"Its height must be … Confirmation of this, etc.\" Others understand it as R. Shimon b. Gamliel differing with the first tanna, expressing wonder, viz.: \"Is everything to be built according to the structure of the sanctuary!\" The criterion, rather, is \"the custom of the land.\"]",
+ "\tIf one owns a well inside his neighbor's house (so that he must pass through the house to reach the well), he enters at a time when men are wont to enter, [i.e., in the daytime, so that he does not constrain his neighbor to arise at night], and he leaves when men are wont to leave. And he does not bring his animal in to give it to drink from his well; but he fills up (from his well) and gives it to drink outside. And this one makes a lock for himself, [so that the house owner not steal water from his well], and that one makes a lock for himself, [at the entrance to the well, so that the other (the well owner) will not be able to draw water without the house owner's knowledge and will not come to his house unless he is there. (This, to prevent infidelity.)]",
+ "\tIf one owned a garden inside his neighbor's garden, and the latter agreed to give him passage rights through his field, he enters at a time when men are wont to enter and he leaves when men are wont to leave. And he may not bring merchants therein (to buy his produce), and he may not enter therefrom into a different field. [For since he causes him considerable damage by passing through his field, we presume that he agreed (that he pass through) only for his garden needs and not for any other purpose.] And the outer may sow the path. [For since it is in the midst of his field, we presume that he did not grant him the path entirely to the point of his not being able to sow it.] If he were given a side path by mutual agreement, he may enter when he wishes and leave when he wishes and bring merchants therein. But he may not enter therefrom into a different field; and both may not sow it. [For since it is a side path, it was intended for passage alone.]",
+ "\tIf a public path [i.e., one always used by the public] passed through one's field — If he took it and gave them one on the side, what he gave is given and (what he took) for himself does not revert to him. [And the public (now) has two paths, it being ruled: \"A path held by the public may not be subverted.\"] A private path is four cubits. [i.e., If one sells his neighbor a path in the midst of his field, he must give him (at least) four cubits. A public path is sixteen cubits. The king's path has no limits. [For a king may \"breach fences\" before him to make a way for himself.] The path [on which one is carried] to the grave has no limits. [This is a rabbinic ordinance of respect for the dead. Not that those accompanying the body may \"breach fences,\" as a king may, but they may pass over sown ground and need not detour to the side.] (If one sells his neighbor) a ma'amad (site), the judges of Sepphoris say: (He must give him at least an area of four kabin [i.e., thirty-three cubits and two handbreadths in width by fifty cubits in length. In the place of the ma'amad (lit., \"standing\"), they would execute seven standings and seven sittings when they returned from burying the dead, corresponding to the seven \"Vanities\" in the beginning of the book of Koheleth.]",
+ "\tIf one sells a place to his neighbor to make a grave for himself; likewise, if one is commissioned by his neighbor to make a grave for him, he makes the middle of the (burial) cave four cubits [wide] by six [cubits] long, and opens into it eight graves: three on one side and three on the other [on the two sides of the length of the cave], and two opposite [the entrance of the cave], each grave four cubits long, six cubits wide, and seven cubits high [so that between each grave on the sides there are one and a half cubits; and between the two at the end, two cubits.] R. Shimon says: He makes the middle of the grave six cubits by eight, and opens into it thirteen graves: four on one side and four on the other, three opposite (the entrance), one to the right of the entrance and one to the left. And a courtyard is made before the cave, six by six, the fullness of (i.e., large enough to contain) the litter and its buriers; and two caves are opened into it, one on each side. R. Shimon says: Four, on its four sides. R. Shimon b. Gamliel says: All according to the (hardness) of the rock. [If it is hard, he is required to dig only six cubits long and four cubits wide, as per the first tanna; and if it is soft and loose, he is required to dig six by eight as per R. Shimon. The halachah is in accordance with the first tanna.]"
+ ],
+ [
+ "\tIf one says to his neighbor: \"I am selling you a beth-kor of soil, if there were clefts ten handbreadths deep, or rocks ten handbreadths high, [(this, when they are four by four handbreadths wide, in which instance, they are \"distinctive\" places)], they are not measured together with it [and he must give him a complete beth-kor of level earth. For one does not wish to spend money on one place and have it look like two or three places. A beth-kor is 75,000 cubits. For the sanctuary courtyard was two sa'ah, and it was a hundred by fifty cubits; and a kor is thirty sa'ah. (\"soil\":) fit for sowing. But if he said: \"beth-kor,\" unqualified, or \"a beth-kor of ground,\" even if it were all rocky, the sale stands. For he could have wanted it for building a house or spreading out fruit.] And if he said to him: \"as a beth-kor of soil,\" [connoting, as it is, whether rocky ground or (arable) soil], even if there were clefts deeper than ten handbreadths or rocks higher than ten handbreadths, they are measured with it.",
+ "\t(If one says to his neighbor:) \"I am selling you a beth-kor of soil, 'rope-measure,'\" [i.e., \"exactly,\" as one measures with the rope, not more and not less] — If there were somewhat less [in that field than a full beth-kor, the sale is valid], and he [the seller] deducts [the difference.] If there were somewhat more [land than a beth-kor], he (the buyer) returns [to the seller the additional land or its value, as explained below.] If he [the seller] said [to the buyer: \"I am selling you a beth-kor of soil], more or less, [for so much and so much money,\" not saying \"rope-measure\"], then even if there were a quarter less for every sa'ah or a quarter more for every sa'ah [that is, thirty quarters for a beth-kor], the sale is valid. [And since the tanna teaches: \"even if there were a quarter less for every sa'ah rather than: \"even if there were less than seven and a half kavin to a kor,\" we infer that even with a minimal sale such as: \"I am selling you a beth-sa'ah of soil, more or less,\" if there were a quarter less or a quarter more, the sale is valid. And if he said: \"beth-kor,\" unqualified, this, too, is considered like \"more or less.\"] If there were more than this [a quarter to every sa'ah], he makes a reckoning [how much more it is than a beth-kor, and how much it costs relative to the price of the beth-kor]. What does he return to him? Money. And if he (the seller) wishes, he returns land. Why, then, did they say that he returns money? [For by law he should return only land, the buyer having bought only a beth-kor.] To strengthen the hand of the seller. [That he not lose (the value) of that small (piece of) land, which, in itself (i.e., as land) is worthless to him.] So that if he left over [in a beth-kor] a field of nine kavin, [so that the land is now of significance to him — as stated above (1:6), that nine kavin constitute a field — then he does not return money to him, but the seller takes his land.]; and (if he left over) in a garden, a half-measure, and, according to R. Akiva a quarter-measure, he returns the land to him. [We are apprised by our Mishnah that seven and a half kavin to a kor, which is a quarter kav to every sa'ah, is waived (by the seller); from seven and a half kavin until (and not including) nine kavin, a reckoning is to be made; and from nine kavin on, the land is to be returned.] And he returns not only the excess, but all of the quarters. [This is the intent: Where it is stated that a (monetary) reckoning is to be made or that he returns land, it is not the excess alone that he returns, but also all the additional thirty quarters to a beth-kor. For since there is \"distinctive\" land in toto, he waives nothing.]",
+ "\t[If one says to his neighbor these two things which contradict each other:] \"I am selling you rope-measure, more or less\", [\"rope-measure\" connoting exactness, and \"more or less,\" approximation], [the latter phrase] \"more or less\" cancels [the former, \"rope-measure.\" [And even if there were a quarter less to every sa'ah, or a quarter more, the sale stands.] (If he says: \"I am selling you) more or less, rope-measure,\" \"rope-measure\" cancels \"more or less.\" These are the words of Ben Naness. [He holds that the last expression is followed; and the rabbis differ, saying that the lesser expression (i.e., that which results in \"less\" for the buyer) is followed, whether it be first or last. The rabbis are in doubt as to which expression is to be followed, so (they rule) that the buyer takes in accordance with the expression which results in less for him. The halachah is in accordance with the sages.] (If he says:) [\"I am selling you a beth-kor of soil] within these signs and boundaries\" less than a sixth, the sale stands; until a sixth, he deducts (the difference). [The intent is: If the beth-kor were lacking a sixth (and, it goes without saying, less than a sixth), the sale stands. But if there were more than a sixth, and downwards, until (but not including) a sixth, he deducts (the difference.)]",
+ "\tIf one says to his neighbor: \"I am selling you half a field,\" they \"fatten\" between themselves, and he (the buyer) takes his half of field. [They designate the \"fat spot\" in the field and the seller takes it, the buyer having the lower hand. And, corresponding to it, he gives the buyer inferior land amounting to the value of the \"fat spot\" taken by the seller. For when he said: \"I am selling you half a field,\" his intent was the value of half a field. So that (for example) if it (the field) were one hundred cubits for one hundred dinars, and there were in it a \"fat spot\" of thirty cubits worth fifty dinars, the seller takes it and gives the buyer seventy cubits of the (relatively) inferior ground for fifty dinars. The (practical) difference — A man prefers one measure of superior soil to two measures of inferior, though the price be the same.] (If he said:) \"I am selling you half in the south, they \"fatten\" between themselves, and he takes his half in the south. [The entire field is not assessed as (it is) in the first instance, but the value of half the field in the south is assessed, whether superior or inferior, and corresponding to the value of the half in the south, the seller gives the buyer (land of) inferior quality wherever he wishes (in that field). For the buyer has the lower hand, and his (the seller's) intent might have been: \"I am selling you the value of the southern half wherever I wish in my land.\"] And he [the seller] takes it upon himself [to allocate] space [in the half-field that he bought] for a fence, a rut and a small rut, [both of them behind the fence on the outside, so that an animal not jump (over the fence) into the field. For if he made (just) a rut, and not a small rut, since the rut is wide, it could back off in it and jump to the other side. And if he made (just) a small rut and not a rut, since it is small, it could stand on its edge and jump. And what is (the distance) between a rut and a small rut? A handbreadth.] How large is a rut? Six handbreadths. And a small rut? Three."
+ ],
+ [
+ "\tThere are those [kin] who inherit [other kin] and bequeath inheritance [to them at their death]; inherit, but do not bequeath; bequeath but do not inherit; neither inherit nor bequeath. These inherit and bequeath: A father (inherits) his sons, [viz. (Numbers 27:8): \"A man, if he die, and he have no son, then you shall pass his inheritance to his daughter\" — Where the deceased has a daughter, you pass the inheritance from the father (of the deceased), but you do not do so where he has (no sons and daughters, but only) brothers.] And sons (inherit) their fathers, [viz. (Ibid.: \"A man, if he die, and he have no son,\" the implication being that if he does have a son, the son takes precedence.] And brothers from the father (inherit each other), [viz. (Ibid. 11): \"…by their families, according to the house of their fathers.\"] These (the above) inherit and bequeath. A man (inherits) his mother, [viz. (Ibid. 36:8): \"And every daughter who receives an inheritance from the tribes of the children of Israel.\" How can a daughter inherit two tribes? She can, in an instance where he father is from one tribe and her mother from a different one, the daughter (in the absence of male heirs) inheriting them. And since it is written \"tribes,\" the tribe of the mother is being likened to the tribe of the father, i.e.: Just as with the tribe of the father the son takes precedence to the daughter, so with the tribe of the mother.] A man inherits his wife, [viz. (Ibid. 27:11): \"…his flesh\" — this is his wife. The verse is understood as: \"And you shall give the inheritance of his wife to him.\" (We \"diminish, and add, and expound.\") I might think that she, likewise, inherits him; it is therefore, written (Ibid.): \"And he shall inherit it\" (lit., \"her\") — He inherits her, but she does not inherit him.] And the sons of sisters (inherit the deceased where there are no closer kin.) These (the above) inherit, but do not bequeath. A woman, her son; a woman her, husband; and the mother's brothers, (her son) — they bequeath, but do not inherit. And brothers from the mother — they neither inherit nor bequeath (to each other.)",
+ "\tThe following is the order of inheritance: (Numbers 27:8): \"A man, if he die, and he have no son, then you shall pass his inheritance to his daughter\": A son takes precedence to a daughter, and all the offspring of a son take precedence to a daughter. A daughter takes precedence to brothers (of the deceased). The offspring of a daughter take precedence to brothers. Brothers (of the deceased) take precedence to the brothers of the father (of the deceased). The offspring of the brothers take precedence to the brothers of the father. This is the rule: All who take precedence in inheritance, their offspring (also) take precedence. [And if his offspring are not alive, their inheritance reverts to the father. How so? If Reuven died, Chanoch, Falu, Chetzron, and Karmi, his sons, inherit him. If one of the sons died before Reuven, leaving over a son or a daughter, or a son of a son or a daughter of a son, or a son of a daughter or a daughter of a daughter — until a hundred generations — he inherits in place of his father in the property of his father, Reuven, sharing as one of the sons of Reuven. And if Reuven has neither sons, nor sons of sons, and not even daughters of sons, then the daughters of Reuven inherit Reuven. And if Reuven has neither daughters nor sons of daughters, nor daughters of daughters until the end of all the generations, then Yaakov inherits Reuven, his son. And if Yaakov is not alive, then Shimon, Levi, Yehudah, Yosef, Binyamin, etc., Reuven's brothers, the sons of his father, inherit him. And if they are not alive, the sons of Shimon, Levi, etc. inherit Reuven. And if they have neither sons nor sons of sons, their daughters, or sons of daughters, or daughters of daughters inherit. For the male and his heirs always take precedence to the female. And if the brothers of Reuven died without children, or if he never had a brother, he is inherited by his sister, Dinah, the daughter of Yaakov, or her sons, or the sons of her sons, or her daughters or the daughters of her daughters, until the end of time. And if Reuven has neither sister nor children of sister, his inheritance reverts to his father's father, Yitzchak. And if Yitzchak is not alive, Reuven's inheritance reverts to Esav, Yitzchak's son, the brother of the father of Reuven. And if Esav is not alive, the inheritance reverts to Elifaz, the son of Esav, or his sons, or the sons of his sons, or his daughters, or the daughters of his daughters, until the end of all the generations. And if no brothers of Reuven's father nor descendants of theirs are alive, Reuven's inheritance reverts to his father's sister, or her sons, or the sons of her sons, or her daughters, in the aforementioned order. And if Reuven's father has neither brothers nor sons of brothers, nor sisters nor sons of sisters, then his inheritance reverts to Avraham, the father of the father of his father, and so on, until Adam.] And the father (of the deceased) takes precedence to all of his (the father's) offspring. [He takes precedence to the brothers of the father (i.e., the deceased) and their sons. And the brothers of the father take precedence to the sisters of the father, and the brothers of the father and the sisters of the father take precedence to the father of the father (of the deceased). And the father of the father takes precedence to the brothers of the father of the father. And the brothers of the father of the father and even the sister take precedence to the father of the father of the father, and so on, in perpetuum.]",
+ "\tThe daughters of Tzelafchad took three portions in the inheritance [of Eretz Yisrael]: the portion of their father, who was one of those who left Egypt, his portion with his brothers in the property of Chefer, and his additional portion as a bechor (first-born). [This tanna holds that Eretz Yisrael was apportioned among those who left Egypt, it being written (Numbers 26:55): \"According to the names of the tribes of their fathers shall they inherit.\" Tzelafchad and Chefer, his father, both took a portion in the land, both being among those who left Egypt. And the daughters of Tzelafchad took the portion in the land accruing to their father, the portion accruing to them from the inheritance of Chefer, his father, and the additional portion accruing to him as a bechor. And even though they had not yet inherited the land, and a bechor does not take a double portion of what is to come after death, Eretz Yisrael was regarded as (already) held.]",
+ "\tBoth the son and the daughter (share) in the inheritance. But a son takes a double share in the property of the father and not in the property of the mother; and the daughters are fed from the property of the father and not from the property of the mother. [This is the intent: Both the son and the daughter are equal in the inheritance of the property of the mother as (they are) in the inheritance of the property of the father. And there is no difference between the inheritance of the property of the mother and the inheritance of the property of the father. It is just that a bechor takes a double share in the property of the father, but not in the property of the mother, etc.]",
+ "\tIf one says: \"This man, my son, a bechor, shall not take a double portion,\" or \"This man, my son, shall not inherit with his brothers,\" he has said nothing, for he stipulates against what is written in the Torah. [And he cannot divest him of the inheritance unless he gives his property as a gift to his other sons.] If one distributed his property among his sons by his word, [one's command in the face of death being regarded as \"written and transmitted in the Torah,\" and not requiring a kinyan (an act effecting acquisition), (this being the thrust of \"by his word\")] and he accorded more to one and less to another, and made the bechor equal to them [by using an expression of \"gift\"], his words stand. [And this is not considered stipulating against what is written in the Torah. For one has the right to give his money as a gift to whomever he wishes.] And if he said \"as inheritance,\" [i.e., If he gave more to one and less to another as inheritance, saying: \"This man, my son, shall inherit a field of a beth-kor, and that man, my son, shall inherit a field of a beth-lethech,\" or of his son, a bechor, that he is to inherit equally with the others, he has said nothing, having stipulated against what is written in the Torah]. If he wrote \"as a gift\" either in the beginning, the middle, or the end, his words stand. [in the beginning: \"Let this field be given to this one and let him inherit it.\" in the end: \"Let him inherit it and let it be given to him.\" in the middle: \"Let him inherit this field, and let it be given to him, and let him inherit it.\"] If one says: \"Let this man inherit me,\" where he has a daughter, or \"Let my daughter inherit me,\" where he has a son, he has said nothing, having stipulated against what is written in the Torah. R. Yochanan b. B'roka says: If he says this about one who is fit to inherit him, his words stand. And if about one who is not fit to inherit him, his words do not stand. [e.g., If he said it about one son among the other sons, or about one daughter among the other daughters, his words stand, it being written (Deuteronomy 21:16): \"Then it shall be, on the day that he causes his sons to inherit\" — The Torah granted the father authority to cause whichever of his sons he wishes, to inherit him. And R. Yochanan concedes that with a brother, where he has a daughter, or with a daughter, where he has a son, he has said nothing. For a daughter is not fit to inherit where there is a son; or a brother, where there is a daughter. Likewise, R. Yochanan concedes that if he made the bechor equal to the other brothers, he has said nothing, it being written (Ibid.): \"He shall not be able to grant primogeniture, etc.\" The halachah is in accordance with R. Yochanan b. B'roka.] If one writes his property over to others, passing over his children, what he did is done, but the sages do not look favorably upon it, [even if his children to not deport themselves properly, for good children might issue from them.] R. Shimon b. Gamliel says: If his children did not deport themselves properly (and he disinherited them thus), he is \"remembered for the good.\" [The halachah is not in accordance with R. Shimon b. Gamliel.]",
+ "\tIf one says: \"This is my son,\" he is believed, [to cause him to inherit and to exempt his (own) wife from yibum (levirate marriage)]. (If one says:) \"This is my brother,\" he is not believed, [to cause him to inherit with his brothers, for they do not recognize him.] And he (the one called \"my brother\") takes (i.e., shares) with him (the one who calls him his brother) in his portion. [So that if there were two brothers aside form the safek (the \"doubtful\" one), and there were three fields for them to divide, one takes one and a half, and the other takes one and a half, and the one who calls the safek his brother gives him half the field, and the other gives him nothing, saying: \"Bring proof and take.\"] If he [the safek] dies, the property [given to him by his brother] returns to its place, [i.e., to the one who gave it to him; but the other brothers do not inherit him.] If property fell to him [the safek] from elsewhere [in his lifetime, or if he bought property and then died], his brothers inherit with him [the one who testified about him. For he (the safek) admitted to them that he is their brother. This, when the other brothers do not absolutely deny that he is their brother, but only say that they do not recognize him. But if they do deny it, only the one who testified for him inherits him.] If one died, and a daitiki [a deathbed will (\"daitiki\" - \"da tehei lemeikam ulemehevei\" — \"This shall be to establish and to confirm\")] were found tied to his thigh, [in which instance it cannot be maintained that another wrote it and placed it there, even so], it is nothing, [for acquisition is effected only with transference of the writ, and \"there is no writ after death.\"] If he invested another with it, whether one of the heirs, or one not an heir, his words stand.",
+ "\tIf one writes over his property to his sons, he must write: \"from today and after death,\" [connoting: The land itself is acquired by you from today, and you shall not eat its fruits until after (my) death. And if he does not write \"from today,\" he gives him nothing, for there is no giving after death.] These are the words of R. Yehudah. R. Yossi says: He need not [write \"from today.\" For since it is written in the deed: \"On this and this day of the week, so and so said to us: 'Be witnesses for me, etc.'\", the date indicates that the gift \"began\" on that day. For if this is not so, why need the date be written at all? The halachah is in accordance with R. Yossi.] If one writes over his property to his son after his death, [i.e., \"from today and after death\"], the father cannot sell it [without the son], for it is written over to the son, [i.e., the land itself is owned by the son], and the son cannot sell it [without the father], for it is in the father's domain [i.e., the fruits are owned by the father.] If the father sold it [without qualification], they [the fruits] are sold (to the buyer) until he [the father] dies. If the son sold it [in the father's lifetime], the buyer does not have them [the fruits] until the father dies. The father [who wrote over his property to his son \"from today and after death\"] tears off and feeds [the fruits] to whomever he wishes [in his lifetime. But as to what was left in the ground at the time of his death, even though it stands to be torn out, it belongs to his son, the receiver of the gift. However, if one writes over his property to another, even what is left in the ground at the time of his gift belongs to the heirs. For a man is more favorably disposed towards his son than towards another.] And what was left over, torn (from the ground) belongs to the heirs. If he left sons, grown and small, the grown ones are not clothed at the expense of the small [(The clothing expenses of the grown ones are greater than those of the small)], and the small ones are not fed at the expense of the grown ones. But they share equally. [(The food expenses of the small ones are greater than those of the grown, for they eat more often and leave over more.) Therefore, the small ones keep the grown ones from being clothed by the estate, and the grown ones keep the small ones from being fed by it, but each is clothed and fed from his own share.] If the grown sons married [and took their wedding expenses from the estate after the death of their father], the young ones may also marry [i.e., they may also take their wedding expenses from the estate.] And if the younger ones said [after the death of their father]: \"We shall marry as (i.e., in the same style that) you did\" [in our father's lifetime], they are not heeded, but whatever their father gave them [in his lifetime], he gave.",
+ "\tIf he left over daughters [and not sons], the grown ones are not clothed at the expense of the small, and the small are not fed at the expense of the grown, but they share equally. If the grown daughters married, the young ones may also marry. And if the younger ones said: \"We shall marry as you did,\" they are not heeded. This is a stringency of daughters over sons: Daughters are fed [as a condition of the kethubah] at the expense of the sons, whereas they [small daughters] are not fed at the expense of the [grown] daughters. [For where sons do not inherit, the daughters are not fed by condition of the kethubah, but they share equally, and each is fed from her own portion.]"
+ ],
+ [
+ "\tIf one died and left sons and daughters — When the inheritance is ample, [sufficient to feed the sons and the daughters until the daughters are grown], the sons inherit and the daughters are fed (by them). When the inheritance is scant, [i.e., insufficient for the above], the daughters are fed (from it) and the sons go soliciting at the doors. Admon says: \"Because I am a male shall I lose out!\" [i.e., I should not lose out; we should all be fed together.] R. Gamliel said: \"I concur with Admon.\" [The halachah is not in accordance with Admon. And they (the sages) made a widow in respect to a daughter with scant property like a daughter in respect to brothers, viz.: Just as with a daughter in respect to brothers, the daughter is fed and the sons solicit at the doors, so with a widow in respect to a daughter. The widow is fed and the daughter solicits at the doors.]",
+ "\tIf one left sons and daughters and a tumtum [one whose gender, male or female, is in doubt], the males \"push him off\" to the females, [saying to him: \"Prove that you are a male and share\" (with us in the inheritance)]. Where there is scant property, the females \"push him off\" to the males, [saying to him: \"Prove that you are a female and be fed with us.\"] If one says: \"If my wife bears a male, let him get one hundred,\" if she bore a male, he gets one hundred. [And even though we rule that \"if one endows a fetus, it does not acquire,\" here we are speaking of a deathbed gift to one's son, a man being (more) favorably disposed towards his son (than to others)]. (If one says: \"If my wife bears a female, (let her get) two hundred,\" if she bore a female, she gets two hundred. (If she said:) \"If a male, one hundred; if a female, two hundred,\" if she bore a male and a female [twins], the male gets one hundred and the female, two hundred. If she bore a tumtum, it does not get anything. [This Mishnah is rejected, and the halachah is that a tumtum gets the least (amount) of the two.] If he said: \"Whatever my wife bears, let him get…\" (and it turns out to be a tumtum), it gets. And if there is no other heir, it inherits everything. [We might think that a tumtum is a distinct type of being and not fit to inherit; we are, therefore, apprised otherwise.]",
+ "\tIf one left over sons, grown and small — If the grown ones improved the property [while it was still part of the estate, they have improved it for all (i.e., all share equally in the improvement). [This, when the property improved through the property itself, the brothers not having spent anything of their own, but having hired workers from (the proceeds of) their father's property, the property improving \"of itself.\" But if they themselves dug and planted and spent what was theirs, then what they improved, they improved for themselves.] If they said: \"See what our father left us! We shall work (the land) and eat!\", they have improved it for themselves. Likewise, if a woman improved the property, she has improved it for all. If she said: \"See what my husband left me! I shall work (the land) and eat!\", she has improved it for herself. [The Gemara construes this as an instance of a woman's having inherited, e.g., Reuven married the daughter of Shimon, his brother, and died without children, and the daughters of Shimon, his (deceased) brother, inherit him (Reuven). It is found, then, that his (Reuven's) wife, the daughter of Shimon, his brother, inherits him with her other sisters. We might think that because of the reputation she receives as a woman who can \"manage (property) and improve (it),\" even if she said: \"See what my husband left me, etc.!\", she is willing to waive what she expended and to share the improvement with the others; we are, therefore, apprised that she has improved it for herself.]",
+ "\tIf brothers were partners and one of them were awarded a royal sinecure, [it being customary for the king to appoint one man as a tax collector for all the houses of the city for a month or two], it [the entire profit] is shared by all [of the brothers, the position having come to him by virtue of their father. But if he secured it through his sharpness, his eminence, or his wisdom, then his profit is his.] If he fell ill and were healed, he is healed at his own expense. [If he fell ill accidentally, i.e., if he were not neglectful of his health, he is healed from the common fund. But if he fell ill through (excess) of cold or heat, and the like, of which it is written (Proverbs 22:5): \"He who guards his soul will stay far from them,\" of this it is stated in the Mishnah that he is healed at his own expense.] If some of the brothers provided shushbinuth in the father's lifetime — if the shushbinuth returns, it returns to all; for shushbinuth is exacted in beth-din. [\"Shushbinuth\" — one's taking a meal and a gift to the chuppah (the marriage ceremony) and eating with the groom — who reciprocates when the other takes a wife. And if the father sent shushbinuth, without qualification, with one of his sons, and it returned after the father's death, it returns to all. For it is regarded as a loan, being exactable in beth-din. For one who takes shushbinuth to his neighbor can return and claim it from him in beth-din in corresponding circumstances, i.e., that the marriage of the second be as that of the first — if (marriage with) a virgin, a virgin; if a widow, a widow; if in public, in public; if in private, in private. For the second can say to the first: \"I shall do with you only as you did with me.\"] But if one sends to his neighbor pitchers of wine or pitchers of oil [without a chuppah, or with a chuppah, but without going to eat with him], it is not exacted in beth-din, for it is (an act of) lovingkindness (alone) [i.e., It is not shushbinuth, but a gift.]",
+ "\tIf one sent betrothal gifts to the house of his (prospective) father-in-law [(It was the custom of the groom the day after the betrothal to send to the house of the betrothed jewelry, confections, pitchers of wine and pitchers of oil, and sometimes the groom would go and eat there)] — If he sent there a hundred maneh and ate \"the groom's feast\" there, even (only) the value of a dinar, they (the betrothal gifts) are not reclaimed [if he or she died (in the interim) or if he decides to divorce her. For (it is presumed that) because of the pleasure afforded him by the groom's feast, he waived them. This, only if he ate (at least the value of) a dinar. But if he ate less than that, he is not presumed to have waived them and he reclaims them.] If he did not eat the groom's feast there, they are reclaimed. If he sent many betrothal gifts, to return with her to her husband's house, they are reclaimed. [And even if he sent few, but specified that they were to be returned with her to her husband's house, they are reclaimed. The common instance is stated, it being the custom to send many gifts to be returned with her to her husband's house; and those that were sent her to adorn herself with in her father's house were generally few.] If he sent a few, to be used in her father's house, they are not reclaimed.",
+ "\tIf a sh'chiv mera (one on his deathbed) wrote over all of his property to others, leaving over some land for himself, his gift stands. If he did not leave over any land, his gift does not stand. [The same applies if he left over movables. And if he rose (from his sickbed), he cannot retract. This, if he (the recipient) acquired that gift from his hand. For a limited gift of a sh'chiv mera requires a kinyan (an act of acquisition), whether or not he recovers. And if the recipient did not acquire it from his hand, he does not acquire it even if he died. This, only when he wishes to confer the gift while alive; but if he instructed that something be given to someone after his death, a kinyan is not required, even if he reserved something for himself. And a sh'chiv mera who wished to confer a gift while alive, if he reserved nothing for himself, and he recovered, he may retract, even if it was acquired from his hand. And when he so instructs because of (what he thinks is his) impending death (as when we hear him say: \"Woe unto me, for I am going to die!\"), he may always retract, whether or not he reserved something for himself, and even if it were acquired from his hand. And if he died, the other acquires the gift, even without a kinyan.] If he did not write him (in the deed of gift) \"sh'chiv mera\" [i.e., \"when he was sick in bed,\" or an expression connoting health, e.g., \"when he was walking on his feet in the marketplace,\" and he left over nothing] — If he says: \"I was a sh'chiv mera\" [and I retract], and the other says: \"You were well\" [and you cannot retract], he must bring proof that he was a sh'chiv mera. [For we follow the present state. Since he is well now, he must bring proof that he was a sh'chiv mera at the time of the gift.] These are the words of R. Meir. And the sages say: [We do not follow the present state, but we say that] the burden of proof is upon him who would exact (payment) from his neighbor. [And the would-be recipient, who wishes to exact (the gift) from the giver, who now holds it — it devolves upon him to bring proof and witnesses that he was well at that time. The halachah is in accordance with the sages.]",
+ "\tOne who divides his property by (verbal) behest — R. Eliezer says: Whether he be in good health or close to death, bound property (i.e., land) is acquired by money, deed, and chazakah (an act of \"taking hold\"), and unbound property is acquired only with meshichah (\"pulling\"). [R. Eliezer does not hold that the words of a sh'chiv mera are \"as written and transmitted,\" so that even if one instructs (that his property be given to another) because of his impending death, his gift is no gift without a kinyan, just as that of one in good health. The halachah is not in accordance with R. Eliezer.] They (the sages) said to him: Once, the mother of the sons of Rochel was sick, and she said: \"Give my daughter my k'veinah; [(The Targum of (Isaiah 3:23): \"redidim\" (veils) is \"k'veinata\"] it is worth twelve maneh,\" and she died; and they acted upon her words! He (R. Eliezer) said to them: \"The sons of Rochel — let their mother bury them!\" [i.e., No proof is to be adduced from them, for they were wicked, and the rabbis penalized them by upholding their mother's gift to the daughter, though it was not halachically valid.] And the sages say: On Shabbath, his (the sh'chiv mera's) words stand, for he cannot write; but not on a weekday [i.e., if he divided his property on a weekday.] R. Yehoshua says: They stated it for Shabbath — a fortiori (that it obtains) for a weekday. [And this is the halachah — that both on Shabbath and on a weekday, the words of a sh'chiv mera are \"as written and transmitted\" and require no kinyan. And if he requests that they acquire it from his hand, they do so both on a weekday and on Shabbath so that he not become delirious.] A parallel instance: One can effect acquisition for a minor, but not for a grown person. R. Yehoshua says: They stated it for a minor — a fortiori for a grown person!",
+ "\tIf the house fell upon him and his father, or upon him and his heirs, and there were (binding) upon him (the son) the kethubah of his wife and (the claims of) a creditor — The heirs of the father say: \"The son died first, and then the father\" [and the creditor cannot exact payment from this (the father's) property, for the son never acquired it], and the creditors say: \"The father died first, and then the son\" [and the property fell in that period (between their deaths) to the son, and it is \"bound\" for payment of his wife's kethubah and (for payment) of the creditors] — Beth Shammai say: They divide. [For they hold that a bill awaiting collection is considered collected, so that the heirs of the father and the creditors are both muchzakim (\"holders\"), for which reason they divide.] And Beth Hillel say: \"the property remains in its status of (adverting to) the heirs, so that it is regarded as \"held\" by them. And it devolves upon the creditor, who desires to divest them of it to bring proof that the father died first.]",
+ "\tIf the house fell upon him and his wife — The heirs of the husband say: \"The wife died first and then the husband\" [and the heirs of the wife get nothing, the husband having died after his wife and having inherited her], and the heirs of the wife say: \"The husband died first, and then the wife\" — Beth Shammai say: They divide; and Beth Hillel say: The property [tzon-barzel property (see Yevamoth 4:3)] remains in its status (chazakah). [Beth Hillel did not indicate whether in the chazakah of the heirs of the wife, whose property it was, or in that of the heirs of the husband, whose responsibility it was — for which reason it is divided.]. The kethubah [the one hundred, two hundred, and addition (as the case may be) remains] in the chazakah of the heirs of the husband. The property that comes in and goes out with her is in the chazakah of the heirs of the father (of the woman.) [The reference is to the melog property (see Yevamoth 4:3), which, when she enters, enters with her, and which, when she leaves, leaves with her, whether it depreciated or appreciated. This property is in the chazakah of the heirs of the wife. It is found, then, that the heirs of the wife take all of the melog property and half the tzon-barzel property.]",
+ "\tIf the house fell upon him and his mother, [and she has no other son but this one — The heirs of the son say: \"The woman died first, and the son inherited her property, and we inherit the son\"; and the heirs of the woman, from her father's household, say: \"The son died first, and we inherit the woman\"] — Both [Beth Shammai and Beth Hillel] agree that they divide. [For since they both come with the power of inheritance, it is doubt against doubt, and they divide. And this is not similar to (the instance of) the house falling on him and his wife. For there, there are two types of property — one in which he is the muchzak (the \"holder\"), and the other, in which she is the muchzak. But here, all is in the chazakah of the woman, being, as she is, a widow; and both (claimants) come by power of inheritance, to inherit everything — for which reason they divide.] R. Akiva said: Here, too, I say [that according to Beth Hillel] the property remains in its chazakah, [in the chazakah of her heirs from (the household of) her father. For in her lifetime, after her husband's death, she was linked to her father's tribe, and her money, too, in her lifetime, was in the chazakah of her father's tribe. Therefore, the heirs from her father's household inherit her. The halachah is in accordance with R. Akiva.] Ben Azzai said to him: \"Over the 'differing,' we grieve, [i.e., Over the aforementioned disagreement between Beth Shammai and Beth Hillel we grieve that they could not concur], and you come to divide for us the concurring!\" [i.e., You say that in this, too, they disagree, differing in this from the fist tanna, who says that (in this instance) they concur.]"
+ ],
+ [
+ "\tA plain get (bill, deed, etc.) [such as ours, which is not sewn and folded] — its witnesses (sign) on the inside [as we do]. And a folded get — (its witnesses sign) on the outside. [He writes one or two lines and folds it on the (inner) surface and sews, and one witness signs on the fold outside. And he writes another two lines or more on the inside and folds it on the surface, and a second witness signs on the fold outside, and so, a third witness. The rabbis instituted a folded get by reason of \"irate Cohanim,\" who might write a divorce precipitously to their wives and regret it and not be permitted to take them back. A \"folded get\" was instituted for them, so that, not being able to write it quickly, they might calm down in the process. And just as \"a folded get\" was instituted for a bill of divorce, so was it instituted for other bills, the sages not differentiating in this regard.] A plain get, whose witnesses signed on the outside, and a folded get, whose witnesses signed on the inside — both are pasul (invalid), [not having been prepared as per rabbinic ordinance.] R. Chanina b. Gamliel says: A folded get whose witnesses were signed on the inside is kasher because it can be made plain. [i.e., If the sewing is undone and the get is opened, it becomes \"plain.\"] R. Shimon b. Gamliel says: All is in accordance with the custom of the land. [The (practical) difference between the first tanna and R. Shimon b. Gamliel obtains in a place where both a plain get and a folded get are used, where one said: \"Make me a folded get,\" and the other made a plain one, or vice versa. The first tanna holds that he is particular (that only the type he specified be used) and it (the other type) is pasul, and R. Shimon b. Gamliel holds that since the custom of the land is to use both, he is not particular.]",
+ "\tA plain get is signed by two witnesses, and a folded get by three. If a plain get were signed by one or a folded get by two, both are pasul. [This is the intent: Just as a plain get signed by one witness is pasul by Torah law, so is a folded get signed by two witnesses.] If it were written (in the get): \"a hundred zuzin, which are twenty sela'in,\" he receives only twenty. [Even though a hundred zuzin are twenty-five sela'in, the holder of the bill (of debt) has the lower hand, it being interpreted: a hundred inferior zuzin, which are only twenty sela'in.] (If it were written:) \"a hundred zuzin, which are thirty sela'in,\" he receives only a hundred (zuzin) [i.e., twenty-five sela'in, the bill being interpreted: a hundred zuzin, which are thirty light, inferior sela'in, which are worth twenty-five good ones.] (If it were written:) \"silver zuzin, which are…\", and it [the amount following] were erased, he receives no fewer than two. \"silver sela'in, which are…\", and it were erased, he receives no fewer than two. \"darconoth, which are…\", and it were erased, he receives no fewer than two. If it were written above, \"a hundred\" and below, \"two hundred,\" or above, \"two hundred,\" and below, \"one hundred,\" all goes according to the lower, [so long as it not be written on the last line.] If so, [i.e., If it is repeated at the end of the bill: \"And I have taken upon myself indebtedness for this and this amount\"], why is the upper written? So that if a letter were erased from the lower, it could be derived from the upper.",
+ "\tA get ( a writ of divorce) is written for a man [and it is signed (by witnesses) and he may divorce his wife with it] even if his wife is not with him, [for she may be divorced even against her will.] And a receipt [written by a woman to her husband, stating that she has received her kethubah] (is written) for a woman even if her husband is not with her, [for it is a liability for her and an asset for her husband, and \"a man may be benefited (even) when he is not present.\"], so long as the scribe recognizes them [i.e., so long as the scribe and the witnesses recognize the man and the woman, both for a get and a receipt. For if he does not recognize them, perhaps he will write a get for a different married woman whose husband's name is the same as his, and the woman will be divorced through a get which is not valid for her; likewise, with a receipt.] And the husband pays the (scribe's) fee. A bill (of indebtedness) is written for a borrower even if the lender is not with him; but it is not written for the lender unless the borrower is with him. And the borrower pays the fee. [Even if it is a transaction of half-loan, half-pledge, the receiver pays the entire fee to the scribe.] A bill (of sale) is written for a seller even if the buyer is not with him; but it is not written for the buyer unless the seller is with him. And the buyer pays the fee.",
+ "\tWrits of betrothal and marriage are written only with mutual consent, and the groom pays the fee. Writs of tenant-farming, [working and guarding a field for a half, a third, or a quarter (of the produce)] and land contracting, [so many and so many kor a year, whether it did or did not produce] are written only with mutual consent, and the receiver pays the fee. Writs of selection and (of) all acts of beth-din are written only with mutual consent. [(\"writs of selection\":) One (of the litigants) selects one judge, and the other selects one, and they write: \"This (litigant) selected this judge, and his claims are such and such, etc.,\" so that they not repeat their claims.] And both pay the fee. R. Shimon b. Gamliel says: The two [litigants] write two, each (writing one) for himself, [so that their claims be well ordered. The halachah is not in accordance with R. Shimon b. Gamliel, but the claims of the two litigants and the judge that each selected are written in one bill.]",
+ "\tIf one paid part of his debt and gave his bill (of indebtedness) to a third person [i.e., If the lender and the borrower gave the bill to a third person on whom they relied, it being bothersome to them to write a receipt], and he (the borrower) said to him (the third person): \"If I have not given you (the balance) from now until this and this day, give him (the lender) his receipt\" — If the time arrived and he did not give it, R. Yossi says: He should give it (the bill, to the lender). R. Yehudah says: He should not give it. [R. Yossi holds that asmachta effects acquisition, viz.: If one promises his neighbor something on condition that he do something for him in the future, and he is confident (\"somech\") in his heart at the time of the condition that it can be fulfilled, and when the time arrived, it could not be fulfilled, this is called \"asmachta,\" and, according to R. Yossi, it effects acquisition. As to the halachah, asmachta does not effect acquisition, unless they acquired (authority) from his hand in a distinctive beth-din, and he relegated his rights to that beth-din, assigning it his bills and certifications and said: \"If I do not come from now until thirty days, let my rights be annulled.\" My teachers explain that every expert beth-din, which is acquainted with the laws of asmachta is regarded as a \"distinctive\" beth-din in this regard; but Rambam says that only a beth-din ordained in Eretz Yisrael qualifies as \"distinctive.\"]",
+ "\tIf one's bill of indebtedness were erased [and there are witnesses who saw it being erased (i.e., losing its impression) of itself or being blurred by water], he secures for it witnesses [who know when it was written and what was written it], and they certify it [before beth-din, writing for him all that was written in that bill, viz.]: \"This man, the son of this man — his bill was erased on this and this day, and this man and that man are his witnesses.\"] If one paid part of his debt, R. Yehudah says: He should exchange it. [i.e., He should tear up that bill and another should be written for the balance.] R. Yossi says: He should write a receipt. R. Yossi said: \"This one, then, [the borrower] must guard his receipt from the mice!\" [For if it is lost, the lender can claim the entire debt!] R. Yossi said to him: \"It is better for him [the lender] thus\" [that the borrower be required to guard his receipt, so that he hasten to repay the (entire) debt], and this one's [the lender's] power should not be weakened [by having to write another bill ( of indebtedness). For the date of his (original) debt was earlier, and now (with a new bill), it will be later, and he will be able to seize bound property only from the time of the second bill. The halachah is in accordance with R. Yossi, that a receipt is written.]",
+ "\tIf there were two brothers, one poor and one rich, and their father left them a bathhouse and an olive press — If he made them for profit, the profit falls between them; if he made them for personal use, the rich brother may tell the poor one: \"Get yourself bondsmen and let them bathe in the bathhouse; get yourself olives, and come and press them in the olive press.\" [(\"Get yourself bondsmen\": to heat the bathhouse for you. For just as our father left it, so will it be forever. And though it was taught in the first chapter that with something for which there is no law of division, one can say: \"You sell me\" (your share) \"or I will sell you\" (my share), it is different here, for the poor brother cannot say that he will buy the other's share, having nothing with which to buy it.] If there were two men in one city called \"Yosef ben Shimon,\" they cannot issue a bill of indebtedness against each other, [for each can claim: \"This bill in your hand — I returned it to you when you paid me the money that I lent you.\"], and another cannot issue a bill of indebtedness against them. [For each can \"shunt him off\" to the other.] If among one's bills there were found a paid bill of \"Yosef ben Shimon,\" the bills of both are (accounted) paid. What can they do? (to avoid this confusion)? They \"third.\" [i.e., they write the name of the grandfather.] And if they were \"thirded\"? [i.e., if their names, their fathers' names, and their grandfathers' names were the same], they write a sign, [e.g., \"the one who is red-spotted,\" or \"long,\" or \"short.\"] And if they were alike in their signs, they write \"Cohein\" [if one were a Cohein, and the other, an Israelite.] If one says to his son: \"A bill among my bills is paid, and I do not know which one,\" the bills of all (his debtors) are paid. If there were found for one (borrower) two (bills, from two loans that he made of him), the larger is (considered) paid, and the smaller, not paid. [For he said \"one bill\" among his bills, and not two.] If one lends his neighbor through a guarantor (arev), he does not exact payment from the guarantor [first] [before claiming (payment) from the borrower first and having him declared liable in beth-din, after which — if he has nothing to pay with — he exacts from the guarantor.] And if he said: \"on condition that I exact payment from whom I wish,\" he exacts payment form the guarantor. R. Shimon b. Gamliel says: If the borrower has property, in either event, he does not exact payment from the guarantor. [Not that the first tanna says that if the borrower has property he does exact payment from the guarantor. But the Mishnah is defective, and this is what was taught: \"If one lends his neighbor through a guarantor, he does not exact payment from the guarantor. And if he said: 'On condition that I exact payment from whom I wish,' he exacts payment from the guarantor. When is this so, when the borrower has no property; but if the borrower has property, he does not exact payment from the guarantor. And a kablan (one who undertakes to pay a debt for another) — Even though the borrower has property, he exacts payment from the kablan. R. Shimon b. Gamliel says: Both with a guarantor and a kablan — If the borrower has property, he does not exact payment from them.\" The halachah is not in accordance with R. Shimon b. Gamliel. (\"arev\" - a guarantor, one who says: \"Give him (a loan) and I guarantee for him.\" \"kablan\": one who says: \"Give him and I will give you.\")] And, likewise, R. Shimon said: If one were a guarantor for a woman's kethubah, and her husband divorced her [and he had no property, and the guarantor has to pay for the kethubah], he (the husband) should vow to withhold benefit from her, lest they (the man and his wife) scheme against this one's property and he take back his wife. [He (the guarantor) should not pay for the kethubah until her husband vows to withhold benefit from her on public cognizance, a vow from which there is no release, so that he not be able to take her back. For we fear that he might have the intention of taking her back and eating from (the property she received for) her kethubah after having collected it from the guarantor. As to the halachah: The guarantor for a kethubah, does not commit himself and he is not bound to pay, even if the husband has no property. Why so? For he did a mitzvah, and caused her no loss. And if he guaranteed for the kethubah of his son, he does commit himself, a father \"binding\" himself for the sake of his son. And a kablan for a kethubah does commit himself (for payment), and the woman may claim it from him first, even if the husband has property — this, on condition that the husband first vows to withhold benefit from her on public cognizance.]",
+ "\tIf one lends his neighbor on a bill (of debt), he (the creditor) collects from bound property. [Even if property commitment is not included therein, he collects from bound property; for we rule that (omission of) commitment is an error of the scribe, and it is as if it were included.] (If one lends his neighbor) through witnesses, he collects from free property. If he issues a writ of indebtedness [without other witnesses], he collects from free property [and not from bound property. For since witnesses are lacking, there is no \"report\" (of the debt), and (prospective) buyers (of the property) have no knowledge of it to guard themselves (from buying the property)]. If a guarantor comes forth after the signing of the bill [i.e., if after the witnesses have signed the bill, he writes: \"I, so and so, son of so and so, am a guarantor\"], he (the creditor) collects from the [guarantor] from the free property [alone. For since the witnesses are not signed on the guarantee, it is like a verbal loan]. Once, such a case came before R. Yishmael, and he said: He collects from the free property. Ben Naness said to him: He collects neither from the bound property nor from the free property. R. Yishmael: Why? Ben Naness: If one man were choking another in the marketplace and someone came along and said: \"Let him go\" (and I will pay you), he is exempt (from payment) — for he (the creditor in our instance) did not lend him on his trust (in the guarantor). But who is a guarantor who is liable? If one says: \"Lend him, and I will pay you,\" he is liable. R. Yishmael said: If one would grow wise, let him occupy himself with monetary law, for there is no department of Torah transcending that. It is like a bubbling fount. And one who would occupy himself with monetary law, let him pay attendance upon Shimon ben Naness [(\"Ben Naness said to him, etc.\":) Ben Naness holds that every guarantor (who comes forward) after the money has been given is not a guarantor, for he (the creditor) did not lend him on (the basis of) his trust in the guarantor. And even though R. Yishmael praised Ben Naness, the halachah is in accordance with R. Yishmael. And a guarantor after the money has been given requires a kinyan (an act effecting acquisition), lacking which he does not commit himself. And before the giving of the money, he does not require a kinyan.]"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..7628ee447a97b2d8998126bd7a7bb6f5f3f86c80
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,131 @@
+{
+ "language": "he",
+ "title": "Mishnah Bava Batra",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "א\nשׁוּתָפִים שֶׁרָצוּ לַעֲשׁוֹת מְחִיצָה בֶחָצֵר, \nבּוֹנִים אֶת הַכֹּתֶל בָּאֶמְצַע. \nמָקוֹם שֶׁנָּהֲגוּ לִבְנוֹת גָּוִיל, גָּזִית, קְפֵסִים, לְבֵנִים, \nבּוֹנִים, הַכֹּל כְּמִנְהַג הַמְּדִינָה. \nבַּגָּוִיל, \nזֶה נוֹתֵן שְׁלֹשָׁה טְפָחִים, וְזֶה נוֹתֵן שְׁלֹשָׁה טְפָחִים, \nוּבַגָּזִית, \nזֶה נוֹתֵן טִפְחַיִם וּמַחְצָה, וְזֶה נוֹתֵן טִפְחַיִם וּמַחְצָה, \nוּבַקְּפֵסִים, \nזֶה נוֹתֵן טִפְחַיִם, [וְזֶה נוֹתֵן טִפְחַיִם,] \nוּבַלְּבֵנִים, \nזֶה נוֹתֵן טֶפַח וּמַחְצָה, וְזֶה נוֹתֵן טֶפַח וּמַחְצָה. \nלְפִיכָךְ, אִם נָפַל הַכֹּתֶל, \nהַמָּקוֹם וְהָאֲבָנִים שֶׁלִּשְׁנֵיהֶם. \n",
+ "ב\nוְכֵן בַּגִּנָּה: \nמָקוֹם שֶׁנָּהֲגוּ לִגְדֹּר, [מְחַיְּבִין אוֹתוֹ,] \nאֲבָל בַּבִּקְעָה, \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִגְדֹּר, אֵין מְחַיְּבִין אוֹתוֹ, \nאֶלָּא אִם רָצָה, \nכּוֹנֵס לְתוֹךְ שֶׁלּוֹ, וְעוֹשֶׂה חָזִית מִבַּחוּץ. \nלְפִיכָךְ, אִם נָפַל הַכֹּתֶל, \nהַמָּקוֹם וְהָאֲבָנִים שֶׁלּוֹ. \n\nג\nוְאִם עָשׁוּ מִדַּעַת שְׁנֵיהֶם, \nבּוֹנִים אֶת הַכֹּתֶל בָּאֶמְצַע, \nוְעוֹשִׂין חָזִית מִכָּן וּמִכָּן. \nלְפִיכָךְ, אִם נָפַל הַכֹּתֶל, \nהַמָּקוֹם וְהָאֲבָנִים שֶׁלִּשְׁנֵיהֶם. \n",
+ "ד\nהַמַּקִּיף אֶת חֲבֵרוֹ מִשָּׁלֹשׁ רוּחוֹתָיו, \nגָּדַר אֶת הָרִאשׁוֹנָה וְאֶת הַשְּׁנִיָּה וְאֶת הַשְּׁלִישִׁית, \nאֵין מְחַיְּבִין אוֹתוֹ. \nרְבִּי יוֹסֵה אוֹמֵר: \nאִם עָמַד וְגָדַר אֶת הָרְבִיעִית, \nמְגַלְגְּלִין עָלָיו אֶת הַכֹּל. \n",
+ "ה\nכֹּתֶל חָצֵר שֶׁנָּפַל, \nמְחַיְּבִין אוֹתוֹ לִבְנוֹתוֹ עַד אַרְבַּע אַמּוֹת, \nבְּחֶזְקַת שֶׁנָּתַן, <שֶׁנָּפַל>\nעַד שֶׁיָּבִיא רְאָיָה שֶׁלֹּא נָתַן. <נָפַל> \nמֵאַרְבַּע אַמּוֹת וּלְמַעְלָן, \nאֵין מְחַיְּבִין אוֹתוֹ. \nסָמַךְ לוֹ כֹתֶל אַחֵר, \nאַף עַל פִּי שֶׁלֹּא נָתַן עָלָיו אֶת הַתִּקְרָה, \nמְגַלְגְּלִין עָלָיו אֶת הַכֹּל, \nבְּחֶזְקַת שֶׁלֹּא נָתַן, \nעַד שֶׁיָּבִיא רְאָיָה שֶׁנָּתַן. \n",
+ "ו\nכּוֹפִין אוֹתוֹ לִבְנוֹת בֵּית שַׁעַר וְדֶלֶת לֶחָצֵר. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nלֹא כָל הַחֲצֵרוֹת רְאוּיוֹת לְבֵית שַׁעַר. \nכּוֹפִין אוֹתוֹ לִבְנוֹת לָעִיר חוֹמָה וּדְלָתַיִם וּבְרִיחַ. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nלֹא כָל הָעֲיָרוֹת רְאוּיוֹת לַחוֹמָה. \nכַּמָּה יְהֵי בָעִיר וִיהֵא כְאַנְשֵׁי הָעִיר? \nשְׁנֵים עָשָׂר חֹדֶשׁ. \nקָנָה בָהּ בֵּית דִּירָה, \nהֲרֵי הוּא כְּאַנְשֵׁי הָעִיר מִיָּד. \n",
+ "ז\nאֵין חוֹלְקִין אֶת הֶחָצֵר, \nעַד שֶׁיְּהֵא בָהּ אַרְבַּע אַמּוֹת לָזֶה וְאַרְבַּע אַמּוֹת לָזֶה. \nוְלֹא אֶת הַשָּׂדֶה, \nעַד שֶׁיְּהֵא בָהּ תִּשְׁעַת קַבִּים לָזֶה וְתִשְׁעַת קַבִּים לָזֶה. \nרְבִּי יְהוּדָה אוֹמֵר: \nתִּשְׁעַת חֲצָאֵי קַבִּים לָזֶה וְתִשְׁעַת חֲצָאֵי קַבִּים לָזֶה. \nוְלֹא אֶת הַגַּנָּה, \nעַד שֶׁיְּהֵא בָהּ חֲצִי קַב לָזֶה וַחֲצִי קַב לָזֶה. \nוּכְדִבְרֵי רְבִּי עֲקִיבָה, בֵּית רֹבַע. \nלֹא אֶת הַטְּרִקְלִין וְלֹא אֶת הַמּוּרָן וְלֹא אֶת הַשּׁוֹבָךְ, \nוְלֹא אֶת הַטַּלֵּת וְלֹא אֶת הַמַּרְחֵץ וְלֹא אֶת בֵּית הַבַּד, \nעַד שֶׁיְּהֵא בָהֶן כְּדֵי לָזֶה וּכְדֵי לָזֶה. \n(זֶה הַכְּלָל: \nכָּל שֶׁיֵּחָלֵק וּשְׁמוֹ עָלָיו, חוֹלְקִין, \nוְאִם לָאו, אֵין חוֹלְקִין.) <אינו בכתב היד> \nאֶמָּתַי? \nבִּזְמַן שֶׁאֵין שְׁנֵיהֶם רוֹצִין, \nאֲבָל בִּזְמַן שֶׁשְּׁנֵיהֶן רוֹצִין, \nאֲפִלּוּ פָחוּת מִכֵּן, יַחֲלֹקוּ. \nוְכִתְבֵי הַקֹּדֶשׁ, \nאַף עַל פִּי שֶׁשְּׁנֵיהֶן רוֹצִין, \nלֹא יַחֲלֹקוּ. \n\n\n\n"
+ ],
+ [
+ "א\nלֹא יַחְפֹּר אָדָן בּוֹר סָמוּךְ לְבוֹרוֹ שֶׁלַּחֲבֵרוֹ, \nוְלֹא שִׁיחַ, וְלֹא מְעָרָה, וְלֹא אַמַּת הַמַּיִם, \nוְלֹא נִבְרֶכֶת שֶׁלַּכּוֹבְסִים, \nאֶלָּא אִם כֵּן הִרְחִיק מִכֹּתְלוֹ שֶׁלַּחֲבֵרוֹ שְׁלֹשָׁה טְפָחִים, \nוְסָד בַּסִּיד. \nמַרְחִיקִין אֶת הַגֶּפֶת וְאֶת הַזֶּבֶל, \nוְאֶת הַמֶּלַח וְאֶת הַסִּיד וְאֶת הַסְּלָעִים, \nמִכָּתְלוֹ שֶׁלַּחֲבֵרוֹ שְׁלֹשָׁה טְפָחִין, \nוְסָד בַּסִּיד. \nמַרְחִיקִין אֶת הַזְּרָעִים, \nוְאֶת הַמַּחֲרֵשָׁה, וְאֶת מֵי רַגְלַיִם, \nמִן הַכֹּתֶל שְׁלֹשָׁה טְפָחִין. \nמַרְחִיקִין אֶת הָרֵחַיִם שְׁלֹשָׁה מִן הַשָּׁכָב, \nשֶׁהֵן אַרְבָּעָה מִן הָרָכָב, \nוְאֶת הַתַּנּוּר שְׁלֹשָׁה מִן הַכִּלְיָא, \nשֶׁהֵן אַרְבָּעָה מִן הַשָּׂפָה. \n",
+ "ב\nלֹא יַעֲמִיד אָדָם תַּנּוּר בְּתוֹךְ הַבַּיִת, \nאֶלָּא אִם כֵּן יֵשׁ לוֹ עַל גַּבָּיו גֹּבַהּ אַרְבַּע אַמּוֹת. \nהָיָה מַעֲמִידוֹ בָעֲלִיָּה, \nעַד שֶׁיְּהֵא תַחְתָּיו מַעֲזֵיבָה שְׁלֹשָׁה טְפָחִין, \nוּבַכִּירָה, טֶפַח. \nוְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא נֶאֶמְרוּ כָל הַשֵּׁעוּרִין הָאֵלּוּ, \nאֶלָּא שֶׁאִם הִזִּיק, יְהֵא פָטוּר מִלְּשַׁלֵּם. \n",
+ "ג\nלֹא יִפְתַּח אָדָם חֲנוּת שֶׁלַּנַּחְתּוֹמִין וְשֶׁלַּצַּבָּעִין \nתַּחַת אוֹצָרוֹ שֶׁלַּחֲבֵרוֹ, \nוְלֹא רֶפֶת בָּקָר. \nבֶּאֱמֶת, בַּיַּיִן הִתִּירוּ, אֲבָל לֹא רֶפֶת בָּקָר. \nחֲנוּת שֶׁבֶּחָצֵר, \nיָכוֹל לְמַחוֹת בְּיָדוֹ לוֹמַר לוֹ: \n\"אֵינִי יָכוֹל לִישַׁן לֹא מִקּוֹל הַנִּכְנָסִין וְלֹא מִקּוֹל הַיּוֹצְאִין!\" \nוְעוֹשֶׂה כֵלִין, \nוְיוֹצֵא וּמוֹכֵר בַּשּׁוּק; \nאֲבָל אֵינוּ יָכוֹל לְמַחוֹת בְּיָדוֹ וְלוֹמַר לוֹ: \n\"אֵינִי יָכוֹל לִישַׁן, לֹא מִקּוֹל הַפַּטִּישׁ, \nוְלֹא מִקּוֹל הָרֵחַיִן, וְלֹא מִקּוֹל הַתִּינוֹקוֹת. \n",
+ "ד\nמִי שֶׁהָיָה כָתְלוֹ סָמוּךְ לְכֹתֶל חֲבֵרוֹ, \nלֹא יִסְמֹךְ לוֹ כֹתֶל אַחֵר, \nאֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת. \nוּבַחַלּוֹנוֹת, \nמִלְמַעְלָן וּמִלְּמַטָּן וּמִכְּנֶגְדָּן, אַרְבַּע אַמּוֹת. \n",
+ "ה\nמַרְחִיקִין אֶת הַסֻּלָּם מִן הַשּׁוֹבָךְ אַרְבַּע אַמּוֹת, \nכְּדֵי שֶׁלֹּא תִקְפֹּץ נְמִיָּה. \nוְאֶת הַכֹּתֶל מִן הַמַּזְחֵלָה אַרְבַּע אַמּוֹת, \nכְּדֵי שֶׁיְּהֵא זוֹקֵף אֶת הַסֻּלָּם. \nמַרְחִיקִין אֶת הַשּׁוֹבָךְ מִן הָעִיר חֲמִשִּׁים אַמָּה. \nלֹא יַעֲשֶׂה אָדָם שׁוֹבָךְ בְּתוֹךְ שֶׁלּוֹ, \nאֶלָּא אִם כֵּן יֵשׁ לוֹ חֲמִשִּׁים אַמָּהּ לְכָל רוּחַ. \nרְבִּי יְהוּדָה אוֹמֵר: \nבֵּית אַרְבַּעַת כּוֹרִים, \nמְלֹא שֶׁגֶר הַיּוֹנָה. \nוְאִם לְקָחוֹ, אֲפִלּוּ בֵית רֹבַע, \nהֲרֵי הוּא כְחֶזְקָתוֹ. \n",
+ "ו\nנִיפוּל שֶׁנִּמְצָא בְתוֹךְ חֲמִשִּׁים אַמָּה, \nהֲרֵי הוּא שֶׁלְּבַעַל הַשּׁוֹבָךְ. \nחוּץ מֵחֲמִשִּׁים אַמָּה, \nהֲרֵי הוּא שֶׁלְּמוֹצְאוֹ. \nנִמְצָא בֵין שְׁנֵי שׁוֹבַכּוֹת, \nקָרוֹב לָזֶה, שֶׁלּוֹ, וְלָזֶה, שֶׁלּוֹ \nמַחְצָה לְמַחְצָה, שְׁנֵיהֶם יַחֲלֹקוּ. \n",
+ "ז\nמַרְחִיקִים אֶת הָאִילָן מִן הָעִיר עֶשְׂרִים וְחָמֵשׁ אַמָּה, \nהֶחָרוּב וְהַשִּׁקְמָה, חֲמִשִּׁים אַמָּה. \nאַבָּא שָׁאוּל אוֹמֵר: \nכָּל אִילַן סְרָק, חֲמִשִּׁים אַמָּה. \nאִם הָעִיר קָדְמָה, קוֹצֵץ וְאֵינוּ נוֹתֵן דָּמִים, \nוְאִם הָאִילָן קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. \nסָפֵק זֶה קָדַם, וְזֶה קָדַם, \nקוֹצֵץ וְאֵינוּ נוֹתֵן דָּמִים. \n",
+ "ח\nמַרְחִיקִין גֹּרֶן קְבוּעָה מִן הָעִיר חֲמִשִּׁים אַמָּה. \nלֹא יַעֲשֶׂה אָדָן גֹּרֶן קְבוּעָה בְתוֹךְ שֶׁלּוֹ, \nאֶלָּא אִם כֵּן יֵשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ. \nמַרְחִיק מִנְּטִיעוֹתָיו שֶׁלַּחֲבֵרוֹ וּמִנִּירוֹ, \nכְּדֵי שֶׁלֹּא יַזִּיק. \n",
+ "ט\nמַרְחִיקִים אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת, \nוְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. \nוְאֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. \nרְבִּי עֲקִיבָה אוֹמֵר: \nלְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִן מַעֲרָבָהּ, \nוּמַרְחִיק חֲמִשִּׁים אַמָּה. \n",
+ "י\nמַרְחִיקִין אֶת הַמִּשְׁרָה מִן הַיָּרָק, \nוּמִן הַכְּרֵשִׁים וּמִן הַבְּצָלִים, \nוְאֶת הַחַרְדָּל מִן הַדְּבוֹרִים. \nרְבִּי יוֹסֵה מַתִּיר בַּחַרְדָּל. \n",
+ "יא\nמַרְחִיקִין אֶת הָאִילָן מִן הַבּוֹר עֶשְׂרִים וְחָמֵשׁ אַמָּה, \nוְהֶחָרוּב וְהַשִּׁקְמָה חֲמִשִּׁים אַמָּה, \nבֵּין מִלְמַעְלָה וּבֵין מִן הַצַּד. \nאִם הַבּוֹר קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים, \nוְאִם הָאִילָן קָדַם, לֹא יָקֹץ. \nסָפֵק זֶה קָדַם, וְזֶה קָדַם, לֹא יָקֹץ. \nרְבִּי יוֹסֵה אוֹמֵר: \nאַף עַל פִּי שֶׁהַבּוֹר קָדַם אֶת הָאִילָן, לֹא יָקֹץ, \nזֶה חוֹפֵר בְּתוֹךְ שֶׁלּוֹ וְזֶה נוֹטֵעַ בְּתוֹךְ שֶׁלּוֹ. \n",
+ "יב\nלֹא יִטַּע אָדָם אִילָן סָמוּךְ לִשְׂדֵה חֲבֵרוֹ, \nאֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת, \nאֶחָד גְּפָנִים וְאֶחָד כָּל הָאִילָן. \nהָיָה גָדֵר בִּנְתַּיִם, \nזֶה סוֹמֵךְ לַגָּדֵר [מִכָּן, וְזֶה סוֹמֵךְ לַגָּדֵר מִכָּן.] \nהָיוּ שָׁרָשִׁין יצְאִין לְתוֹךְ שְׂדֵה חֲבֵרוֹ, \nמַעֲמִיק שְׁלֹשָׁה טְפָחִין, \nכְּדֵי שֶׁלֹּא יְעַכֵּב אֶת הַמַּחֲרֵשָׁה. \nהָיָה חוֹפֵר בּוֹר וְשִׁיחַ וּמְעָרָה, \nקוֹצֵץ וְיוֹרֵד, וְהָעֵצִים שֶׁלּוֹ. \n",
+ "יג\nאִילָן שֶׁהוּא נוֹטֶה לְתוֹךְ שְׂדֵה חֲבֵרוֹ, \nקוֹצֵץ מְלֹא מַרְדֵּעַ עַל גַּבֵּי הַמַּחֲרֵשָׁה, \nוְהֶחָרוּב וְהַשִּׁקְמָה, כְּנֶגֶד הַמִּשְׁקֹלֶת. \nבֵּית הַשְּׁלָחִים וּבֵית הָאִילָן, כְּנֶגֶד הַמִּשְׁקֹלֶת. \nאַבָּא שָׁאוּל אוֹמֵר: \nכָּל אִילַן סְרָק, כְּנֶגֶד הַמִּשְׁקֹלֶת. \n",
+ "יד\nאִילָן שֶׁהוּא נוֹטֶה לִרְשׁוּת הָרַבִּים, \nקוֹצֵץ כְּדֵי שֶׁיְּהֵא הַגָּמָל עוֹבֵר בְּרוֹכְבוֹ. \nרְבִּי יְהוּדָה אוֹמֵר: \nטָעוּן פִּשְׁתָּן אוֹ זְמוֹרוֹת. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל הָאִילָן, כְּנֶגֶד הַמִּשְׁקלֶת, מִפְּנֵי הַטֻּמְאָה. \n\n\n\n"
+ ],
+ [
+ "א\nחֶזְקַת בָּתִּים, בּוֹרוֹת, שִׁיחִים, וּמְעָרוֹת, \nמַרְחָצָיוֹת, שׁוֹבַכּוֹת, בֵּית הַבַּדִּים, \nבֵּית הַשְּׁלָחִים, וַעֲבָדִים, \nוְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, \nחֶזְקָתָן שָׁלוֹשׁ שָׁנִים וּמִיּוֹם לְיוֹם. \nשְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלוֹשׁ שָׁנִים, \nוְאֵינָה מִיּוֹם לְיוֹם. \n\nב\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nשְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה, \nוּשְׁלֹשָׁה חֳדָשִׁים בָּאַחֲרוֹנָה, \nוּשְׁנֵים עָשָׂר חֹדֶשׁ [בָּאֶמְצַע, \nשְׁמֹנָה עָשָׂר חֹדֶשׁ.] \nרְבִּי עֲקִיבָה אוֹמֵר: \nחֹדֶשׁ אֶחָד בָּרִאשֹׁנָה, \nוְחֹדֶשׁ אֶחָד בָּאַחֲרוֹנָה \nוּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, \nאַרְבָּעָה עָשָׂר חֹדֶשׁ. \nאָמַר רְבִּי יִשְׁמָעֵאל: \nבַּמֵּי דְבָרִין אֲמוּרִין? בִּשְׂדֵה הַלָּבָן, \nאֲבָל בִּשְׂדֵה הָאִילָן, \nכָּנַס אֶת תְּבוּאָתוֹ, וּמָסַק אֶת זֵיתָיו, כָּנַס אֶת קַיְצוֹ, \nהֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים. \n",
+ "ג\nשָׁלוֹשׁ אֲרָצוֹת לַחֲזָקָה: \nיְהוּדָה וְעֵבֶר הַיַּרְדֵּן וְגָלִיל. \nהָיָה בִיהוּדָה וְהֶחֱזִיק בַּגָּלִיל, \nבַּגָּלִיל וְהֶחֱזִיק בִּיהוּדָה, \nאֵינָה חֲזָקָה, עַד שֶׁתְּהֵא עִמּוֹ בַמְּדִינָה. \nאָמַר רְבִּי יְהוּדָה: \nלֹא אָמְרוּ שָׁלוֹשׁ שָׁנִים, \nאֶלָּא כְּדֵי שֶׁיְּהֵא בְאִסְפַּנְיָא, \nיַחֲזִיק שָׁנָה, \nוְיֵלְכוּ וְיוֹדִיעוּהוּ שָׁנָה, \nוְיָבֹאוּ שָׁנָה אַחֶרֶת. \n",
+ "ד\nכָּל חֲזָקָה שֶׁאֵין עִמָּהּ טְעָנָה אֵינָהּ חֲזָקָה. \nאָמַר לוֹ: \n\"מָה אַתְּ עוֹשֶׂה בְתוֹךְ שֶׁלִּי?\" \n\"שֶׁלֹּא אָמַר לִי אָדָם דָּבָר\", \nאֵינָה חֲזָקָה. \n\"שֶׁמָּכַרְתָּ לִי\", \"שֶׁנָּתַתָּ לִי מַתָּנָה\", \nהֲרֵי זוֹ חֲזָקָה. \nוְהַבָּא מִשֵּׁם יְרוּשָׁה אֵינוּ צָרִיךְ טְעָנָה. \n\nה\nהַשּׁוּתָפִים וְהָאֲרִיסִים וְהָאַפִּיטְרוֹפִּים, \nאֵין לָהֶם חֲזָקָה. \nאֵין לָאִישׁ חֲזָקָה בְנִכְסֵי אִשְׁתּוֹ, \nוְלֹא לָאִשָּׁה חֲזָקָה בְנִכְסֵי בַעְלָהּ, \nוְלֹא הָאָב בְּנִכְסֵי הַבֵּן, \nוְלֹא הַבֵּן בְּנִכְסֵי הָאָב. \nבַּמִּי דְבָרִים אֲמוּרִין? בַּמַּחֲזִיק, \nאֲבָל בְּנוֹתֵן מַתָּנָה, \nוְהָאַחִים שֶׁיַּחֲלֹקוּ, \nוְהַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, \nנָעַל גָּדַר, פָּרַץ כָּל שֶׁהוּא, \nהֲרֵי זוֹ חֲזָקָה. \n",
+ "ו \nשְׁנַיִם מְעִידִים אוֹתוֹ שֶׁאֲכָלָהּ שָׁלוֹשׁ שָׁנִים, \nנִמְצְאוּ זוֹמְמִים, \nמְשַׁלְּמִים לוֹ אֶת הַכֹּל. \nשְׁנַיִם בָּרִאשׁוֹנָה, וּשְׁנַיִם בַּשְּׁנִיָּה, וּשְׁנַיִם בַּשְּׁלִישִׁית, \nמְשַׁלִּים בֵּינֵיהֶן. \nשְׁלֹשָׁה אָחִין וְאֶחָד מִצְטָרֵף עִמָּהֶן, \nהֲרֵי אֵלּוּ שָׁלוֹשׁ עֵדִיּוֹת, \nוְהֵן עֵדוּת אַחַת. \n",
+ "ז\nאֵלּוּ דְבָרִים שֶׁיֵּשׁ לָהֶן חֲזָקָה, \nוְאֵלּוּ אֵין לָהֶן חֲזָקָה: \nהָיָה מַעֲמִיד בְּהֵמָה בֶחָצֵר, \nמַעֲמִיד תַּנּוּר וְכִירַיִם וְרֵחַיִם, \nוּמְגַדֵּל תַּרְנָגְלִים, \nוְנוֹתֵן זִבְלוֹ בֶחָצֵר, \nאֵינָה חֲזָקָה. \nאֲבָל עָשָׂה מְחִצָּה לִבְהֶמְתּוֹ גְבוֹהָה עֲשָׂרָה טְפָחִין, \nוְכֵן לַתַּנּוּר, וְכֵן לַכִּירַיִם, וְכֵן לָרֵחַיִם, \nהִכְנִיס תַּרְנָגְלִין לְתוֹךְ הַבַּיִת, <תורנגלין>\nוְעָשָׂה מָקוֹם לְזִבְלוֹ עָמֹק שְׁלֹשָׁה אוֹ גָבוֹהַּ שְׁלֹשָׁה, \nהֲרֵי זוֹ חֲזָקָה. \n",
+ "ח\nהַמַּרְזֵב, אֵין לוֹ חֲזָקָה, \nוְיֵשׁ לִמְקוֹמוֹ חֲזָקָה. \nהַמַּזְחֵלָה, יֶשׁ לָהּ חֲזָקָה. \nסֻלָּם מִצְרִי, אֵין לוֹ חֲזָקָה, \n[וְלַצּוֹרִי יֵשׁ לוֹ חֲזָקָה.] \nחַלּוֹן מִצְרִית אֵין לָהּ, \nוְלַצּוֹרִית יֵשׁ לָהּ חֲזָקָה. \nאֵיזוֹ הִיא חַלּוֹן מִצְרִית? \nכָּל שֶׁאֵין רֹאשׁוֹ שֶׁלָּאָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם יֶשׁ לָהּ מַלְבֵּן, \nאַף עַל פִּי שֶׁאֵין רֹאשׁוֹ שֶׁלָּאָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ, \nהֲרֵי זוֹ חֲזָקָה. \n\nט\nזִיז, \nעַד טֶפַח, יֵשׁ לוֹ חֲזָקָה, וְיָכוֹל לְמַחוֹת. \nפָּחוּת מִטֶּפַח, אֵין לוֹ חֲזָקָה, וְאֵינוּ יָכוֹל לְמַחוֹת. \n",
+ "י\nלֹא יִפְתַּח אָדָם חַלּוֹנוֹתָיו לַחֲצַר שׁוּתָפִים. \nלָקַח בַּיִת בֶּחָצֵר אַחֶרֶת, \nלֹא יִפְתָּחֶנּוּ לַחֲצַר שׁוּתָפִין. \nבָּנָה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ, \nלֹא יִפְתָּחֶנָּה לַחֲצַר שׁוּתָפִין, \nאֶלָּא אִם רָצָה, \nבּוֹנֶה אֶת חֶדֶר לִפְנִים מִבֵּיתוֹ, \nוּבוֹנֶה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ, \nוּפוֹתְחָהּ לְתוֹךְ בֵּיתוֹ. \n\nיא\nלֹא יִפְתַּח אָדָם לַחֲצַר שׁוּתָפִין פֶּתַח כְּנֶגֶד פֶּתַח, \nוְחַלּוֹן כְּנֶגֶד חַלּוֹן. \nהָיָה קָטָן, לֹא יַעֲשֶׂנּוּ גָדוֹל. \nאֶחָד, לֹא יַעֲשֶׂנּוּ שְׁנַיִם. \nאֲבָל פּוֹתֵחַ הוּא לִרְשׁוּת הָרַבִּים פֶּתַח כְּנֶגֶד פֶּתַח, \nוְחַלּוֹן כְּנֶגֶד חַלּוֹן. \nהָיָה קָטָן, עוֹשֶׂה אוֹתוֹ גָדוֹל. \nאֶחָד, עוֹשֶׂה אוֹתוֹ שְׁנַיִם. \n",
+ "יב\nאֵין עוֹשִׂין חָלָל תַּחַת רְשׁוּת הָרַבִּים, \nבּוֹרוֹת שִׁיחִים וּמְעָרוֹת. \nרְבִּי אֱלִיעֶזֶר מַתִּיר, \nכְּדֵי שֶׁתְּהֵא עֲגָלָה מְהַלֶּכֶת טְעוּנָה אֲבָנִים. \nאֵין מוֹצִיאִין זִיזִין וּכְצוֹצְטְרָיוֹת לִרְשׁוּת הָרַבִּים, <וּכְצוֹצְטְרָיוֹת = וּגְזֻזְטְרָאוֹת>\nאֶלָּא אִם רָצָה, \nכּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּמוֹצִיא. \nלָקַח חָצֵר וּבָהּ זִיזִין וּכְצוֹצְטְרָיוֹת, \nהֲרֵי זוֹ כְחֶזְקָתָהּ. \n\n\n\n"
+ ],
+ [
+ "א\nהַמּוֹכֵר אֶת הַבַּיִת, לֹא מָכַר אֶת הַיָּצִיעַ, \nאַף עַל פִּי שֶׁהִיא פְתוּחָה לְתוֹכוֹ, \nוְלֹא אֶת הַחֶדֶר שֶׁלִּפְנִים מִמֶּנּוּ, \nוְלֹא אֶת הַגַּג, \nבִּזְמַן שֶׁיֶּשׁ לוֹ מַעֲקֶה גָבוֹהַּ עֲשָׂרָה טְפָחִים. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם יֵשׁ לוֹ צוּרַת הַפֶּתַח, \nאַף עַל פִּי שֶׁאֵינוּ גָבוֹהַּ עֲשָׂרָה טְפָחִין, \nאֵינוּ מָכוּר. \n",
+ "ב\nלֹא אֶת הַבּוֹר, וְלֹא אֶת הַחַדּוּת, \nאַף עַל פִּי שֶׁכָּתַב לוֹ \"עָמְקָהּ וְרוּמָהּ\". \nצָרִיךְ לִקַּח לוֹ דֶרֶךְ. \n[דִּבְרֵי רְבִּי עֲקִיבָה. \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ צָרִיךְ לִקַּח לוֹ דֶרֶךְ.] \nוּמוֹדֶה רְבִּי עֲקִיבָה, \nבִּזְמַן שֶׁאָמַר לוֹ \"חוּץ מֵאֵלּוּ\", \nשֶׁאֵינוּ צָרִיךְ לִקַּח לוֹ דֶרֶךְ. \nמְכָרָן לְאַחֵר, \nרְבִּי עֲקִיבָה אוֹמֵר: \nאֵינוּ צָרִיךְ לִקַּח לוֹ דֶרֶךְ. \nוַחֲכָמִים אוֹמְרִים: \nצָרִיךְ לִקַּח לוֹ דֶרֶךְ. \n",
+ "ג\nהַמּוֹכֵר אֶת הַבַּיִת מָכַר אֶת הַדֶּלֶת, \nאֲבָל לֹא אֶת הַמַּפְתֵּחַ. \nמָכַר אֶת הַמַּכְתֶּשֶׁת קְבוּעָה, \nאֲבָל לֹא אֶת הַמִּטַּלְטֶלֶת. \nמָכַר אֶת הָאִצְטְרוֹבִיל, \nאֲבָל לֹא אֶת הַקָּלָת; \nמָכַר תַּנּוּר, מָכַר כִּירַיִם, \nבִּזְמַן שֶׁאָמַר לוֹ \"הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ\", \nהֲרֵי כֻלָּם מְכוּרִים. \n",
+ "ד\nהַמּוֹכֵר אֶת הֶחָצֵר, \nמָכַר בָּתִּים, בּוֹרוֹת, שִׁיחִים וּמְעָרוֹת, \nאֲבָל לֹא אֶת הַמִּטַּלְטְלִין. \nבִּזְמַן שֶׁאָמַר לוֹ \"הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ\", <הוּא>\nהֲרֵי כֻלָּם מְכוּרִים. \nבֵּין כָּךְ וּבֵין כָּךְ, \nלֹא מָכַר אֶת הַמַּרְחֵץ, \nוְלֹא אֶת בֵּית הַבַּד שֶׁבְּתוֹכָהּ. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nהַמּוֹכֵר אֶת הֶחָצֵר, \nלֹא מָכַר אֶלָּא אֲוֵירָהּ שֶׁלֶּחָצֵר. \n",
+ "ה\nהַמּוֹכֵר אֶת בֵּית הַבַּד, \nמָכַר אֶת הַיָּם, וְאֶת הַמָמֵל וְאֶת הַבְּתוּלוֹת, <הממלל>\nאֲבָל לֹא מָכַר אֶת הַכִּידוֹן, \nוְלֹא אֶת הַגַּלְגַּל, וְלֹא אֶת הַקּוֹרָה. \nבִּזְמַן שֶׁאָמַר לוֹ \"הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ\", \nהֲרֵי כֻלָּם מְכוּרִין. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nהַמּוֹכֵר אֶת בֵּית הַבַּד, \nמָכַר אֶת הַקּוֹרָה. \n",
+ "ו\nהַמּוֹכֵר אֶת הַמַּרְחֵץ, \nלֹא מָכַר לֹא אֶת הַנְּסָרִים, \nוְלֹא אֶת הַסַּפְסֵלִים, \nוְלֹא אֶת הַבַּלָּנִיּוֹת. \nבִּזְמַן שֶׁאָמַר לוֹ ,\"הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ\", \nהֲרֵי כֻלָּם מְכוּרִין. \nבֵּין כָּךְ וּבֵין כָּךְ, \nלֹא מָכַר לֹא אֶת הַמְּגוֹרוֹת שֶׁלַּמַּיִם \nוְלֹא אֶת אוֹצָרוֹת שֶׁלָּעֵצִים. \n",
+ "ז\nהַמּוֹכֵר אֶת הָעִיר, \nמָכַר בָּתִּים, בּוֹרוֹת, שִׁיחִים וּמְעָרוֹת, \nמַרְחָצָיוֹת, שׁוֹבַכּוֹת, בֵּית הַבַּדִּים, \nוּבֵית הַשְּׁלָחִים, \nאֲבָל לֹא אֶת הַמִּטַּלְטְלִין. \nבִּזְמַן שֶׁאָמַר לוֹ \"הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ\", \nאֲפִלּו הָיוּ בָהּ בְּהֵמָה וַעֲבָדִים, \nהֲרֵי כֻלָּם מְכוּרִים. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nהַמּוֹכֵר אֶת הָעִיר מָכַר אֶת הַסַּנְטֵר. <שומר>\n",
+ "ח\nהַמּוֹכֵר אֶת הַשָּׂדֶה, \nמָכַר אֶת הָאֲבָנִים שֶׁהֵן לְצָרְכָהּ, \nוְאֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁהֵם לְצָרְכוֹ, \nוְאֶת הַתְּבוּאָה שֶׁהִיא מְחֻבֶּרֶת לַקַּרְקַע, \nוְאֶת מְחִצַּת הַקָּנִים שֶׁהִיא פְחוּתָה מִבֵּית רֹבַע, \nוְאֶת הַשּׁוֹמֵרָה שֶׁאֵינָהּ עֲשׁוּיָה בַטִּיט, <שאינהָ עֲשׁוּיָה>\nוְאֶת הֶחָרוּב שֶׁאֵינוּ מֻרְכָּב, \nוְאֶת בְּתוּלַת הַשִּׁקְמָה. <שקמה>\n",
+ "ט\nאֲבָל לֹא מָכַר \nלֹא אֶת הָאֲבָנִים שֶׁאֵינָן לְצָרְכָהּ, <לְצָרְכוֹ>\nוְלֹא אֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁאֵינָן לְצָרְכוֹ, \nוְלֹא אֶת הַתְּבוּאָה שֶׁהִיא תְּלוּשָׁה מִן הַקַּרְקַע. \nבִּזְמַן שֶׁאָמַר לוֹ \"הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ\", \nהֲרֵי כֻלָּם מְכוּרִין. \nבֵּין כָּךְ וּבֵין כָּךְ. \nלֹא מָכַר \nלֹא אֶת מְחִצַּת הַקָּנִים שֶׁהִיא בֵית רֹבַע, <מְחִיצַת>\nוְלֹא אֶת הַשּׁוֹמֵרָה הָעֲשׁוּיָה בַטִּיט, \nוְלֹא אֶת הֶחָרוּב הַמֻּרְכָּב, \nוְלֹא אֶת סַדַּן הַשִּׁקְמָה. <שקמה>\n\nי\nלֹא אֶת הַבּוֹר, \nוְלֹא אֶת הַגַּת, \nוְלֹא אֶת הַשּׁוֹבָךְ, \nבֵּין חֲרֵבִים, בֵּין שְׁלֵמִים. \nצָרִיךְ לִקַּח לוֹ דֶרֶךְ. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ צָרִיךְ לִקַּח לוֹ דֶרֶךְ. \nמוֹדֶה רְבִּי עֲקִיבָה, \nבִּזְמַן שֶׁאָמַר לוֹ \"חוּץ מֵאֵלּוּ\", \nשֶׁאֵינוּ צָרִיךְ לִקַּח לוֹ דֶרֶךְ. \nמְכָרָן לְאַחֵר, \nרְבִּי עֲקִיבָה אוֹמֵר: \nאֵינוּ צָרִיךְ לִקַּח לוֹ דֶרֶךְ. \nוַחֲכָמִים אוֹמְרִים: \nצָרִיךְ לִקַּח לוֹ דֶרֶךְ. \n\nיא\nבַּמֵּי דְבָרִין אֲמוּרִין? בְּמוֹכֵר, \nאֲבָל בְּנוֹתֵן מַתָּנָה, \nנוֹתֵן אֶת כֻּלָּם. \nהָאַחִים שֶׁחָלְקוּ, \nזָכוּ בַשָּׂדֶה, זָכוּ בְכֻלָּם. \nהַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, \nהֶחֱזִיק בַּשָּׂדֶה, הֶחֱזִיק בְּכֻלָּם. \nהַמַּקְדִּישׁ אֶת הַשָּׂדֶה, הִקְדִּישׁ אֶת כֻּלָּם. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַמַּקְדִּישׁ שָׂדֶה, לֹא הִקְדִּישׁ אֶלָּא \nאֶת הֶחָרוּב הַמֻּרְכָּב וְאֶת סַדַּן הַשִּׁקְמָה. <שקמה>\n\n\n\n"
+ ],
+ [
+ "א\nהַמּוֹכֵר אֶת הַסְּפִינָה, \nמָכַר אֶת הַתֹּרֶן וְאֶת הַנֵּס וְאֶת הָהוֹגֵין, \nוְאֶת כָּל הַמְּנַהֲגִים אוֹתָהּ. \nאֲבָל לֹא מָכַר לֹא אֶת הָעֲבָדִים, \nוְלֹא אֶת הַמַּרְצַפִּים, \nוְלֹא אֶת הָאַנְתִיקֵי. \nבִּזְמַן שֶׁאָמַר לוֹ \"הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ\", \nהֲרֵי כֻלָּם מְכוּרִין. \n\nב\nמָכַר אֶת הַקָּרוֹן, לֹא מָכַר אֶת הַפְּרָדוֹת; \nמָכַר אֶת הַפְּרָדוֹת, לֹא מָכַר אֶת הַקָּרוֹן. \nמָכַר אֶת הַצֶּמֶד, לֹא מָכַר אֶת הַבָּקָר; \nמָכַר אֶת הַבָּקָר, לֹא [מָכַר] אֶת הַצֶּמֶד. \nרְבִּי יְהוּדָה אוֹמֵר: \nהַדָּמִים מוֹדִיעִין. \nכֵּיצַד? \nאָמַר לוֹ: \n\"מְכוֹר לִי צִמְדָּךְ בְּמָאתַיִם זוּז\", \nהַדָּבָר יָדוּעַ שֶׁאֵין הַצֶּמֶד בְּמָאתַיִם זוּז. \nוַחֲכָמִים אוֹמְרִים: \nאֵין הַדָּמִים רְאָיָה. <לַדָּמִים>\n",
+ "ג\nהַמּוֹכֵר אֶת הַחֲמוֹר, לֹא מָכַר אֶת כֵּלָיו. \nנַחוּם הַמָּדִי אוֹמֵר: \nמָכַר אֶת כֵּלָיו. \nרְבִּי יְהוּדָה אוֹמֵר: \nפְּעָמִים מְכוּרִין, וּפְעָמִים שֶׁאֵינָן מְכוּרִין. \nכֵּיצַד? \nהָיָה חֲמוֹר לְפָנָיו וְכֵלָיו עָלָיו, \nוְאָמַר לוֹ: \n\"מְכוֹר לִי חֲמוֹרָךְ זוֹ!\" \nכֵּלָיו מְכוּרִים. \n\"חֲמוֹרָךְ הַהוּא\", \nאֵין כֵּלָיו מְכוּרִין. \n",
+ "ד\nהַמּוֹכֵר אֶת הַחֲמוֹר, לֹא מָכַר אֶת הַסְּיָח. \nמָכַר פָּרָה, לֹא מָכַר אֶת בְּנָהּ. \nמָכַר אַשְׁפּוֹת, מָכַר זִבְלָהּ. \nמָכַר בּוֹר, מָכַר מֵימָיו. \nמָכַר שׁוֹבָךְ, מָכַר יוֹנִים. \nמָכַר כַּוֶּרֶת, מָכַר דְּבוֹרִים. \nהַלּוֹקֵחַ פֵּרוֹת שׁוֹבָךְ, מַפְרִיחַ בֶּרֶךְ הָרִאשׁוֹנָה. \nפֵּרוֹת כַּוֶּרֶת, נוֹטֵל שְׁלֹשָׁה נְחִילִין וּמְסָרֵס. \nחַלּוֹת דְּבַשׁ, מַנִּיחַ שְׁתֵּי חַלּוֹת. \nזֵיתִים לָקוֹץ, מַנִּיחַ שְׁתֵּי גְרוֹפִיּוֹת. \n",
+ "ה\nהַקּוֹנֶה שְׁנֵי אִילָנוֹת בְּתוֹךְ שֶׁלַּחֲבֵרוֹ, <שתי>\nהֲרֵי זֶה לֹא קָנָה קַרְקַע. \nרְבִּי מֵאִיר אוֹמֵר: \nקָנָה קַרְקַע. \nהִגְדִּילוּ, לֹא יְשַׁפֶּה. \nהָעוֹלֶה מִן הַגֶּזַע, שֶׁלּוֹ; \nוּמִן הַשָּׁרָשִׁים, שֶׁלְּבַעַל הַקַּרְקַע. \nוְאִם מֵתוּ, אֵין לוֹ קַרְקַע. \n\nו\nקָנָה שְׁלֹשָׁה, קָנָה קַרְקַע. \nהִגְדִּילוּ, יְשַׁפֶּה. \nוְהָעוֹלֶה מִן הַשָּׁרָשִׁים, שֶׁלּוֹ. \nוְאִם מֵתוּ, יֵשׁ לוֹ קַרְקַע. \n",
+ "[ז]\nהַמּוֹכֵר אֶת הָרֹאשׁ בִּבְהֵמָה גַסָּה, \nלֹא מָכַר אֶת הָרַגְלַיִם; \nמָכַר אֶת הָרַגְלַיִם, לֹא מָכַר אֶת הָרֹאשׁ. \nמָכַר אֶת הַקָּנֶה, לֹא מָכַר אֶת הַכָּבֵד; \nמָכַר אֶת הַכָּבֵד, לֹא מָכַר אֶת הַקָּנֶה. \nאֲבָל בִּבְהֵמָה דַקָּה: \nמָכַר אֶת הָרֹאשׁ, מָכַר אֶת הָרַגְלַיִם; \nמָכַר אֶת הָרַגְלַיִם, לֹא מָכַר אֶת הָרֹאשׁ; \nמָכַר אֶת הַקָּנֶה, מָכַר אֶת הַכָּבֵד; \nמָכַר אֶת הַכָּבֵד, לֹא מָכַר אֶת הַקָּנֶה. \n",
+ "ח\nאַרְבַּע מִדּוֹת בַּמּוֹכְרִים: \nמָכַר לוֹ חִטִּים יָפוֹת, וְנִמְצְאוּ רָעוֹת, \nהַלּוֹקֵחַ יָכוֹל לַחְזֹר בּוֹ; \nרָעוֹת, וְנִמְצְאוּ יָפוֹת, \nהַמּוֹכֵר יָכוֹל לַחְזֹר בּוֹ; \nרָעוֹת, וְנִמְצְאוּ רָעוֹת, \nיָפוֹת, וְנִמְצְאוּ יָפוֹת, \nאֵין אֶחָד מֵהֶם יָכוֹל לַחְזֹר בּוֹ. \nשְׁחַמְתִּית, וְנִמְצֵאת לְבָנָה, <שֶׁמָתִית>\nלְבָנָה, וְנִמְצֵאת שְׁחַמְתִּית, <שֶׁמָתִית>\nעֵצִים שֶׁלַּזַּיִת, וְנִמְצְאוּ שֶׁלַּשִּׁקְמָה, \nשֶׁלַּשִּׁקְמָה, וְנִמְצְאוּ שֶׁלַּזַּיִת, \nיַיִן, וְנִמְצָא חֹמֶץ, \nחֹמֶץ, וְנִמְצָא יַיִן, \nשְׁנֵיהֶן יְכוּלִין לַחְזֹר בָּהֶן. \n",
+ "ט\nהַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ, \nמָשַׁךְ וְלֹא מָדַד, קָנָה; \nמָדַד וְלֹא מָשַׁךְ, לֹא קָנָה. \nאִם הָיָה פִקֵּחַ, שׂוֹכֵר אֶת מְקוֹמָן. <סוכר> \nהַלּוֹקֵחַ פִּשְׁתָּן מֵחֲבֵרוֹ, \nהֲרֵי זֶה לֹא קָנָה, \nעַד שֶׁיְּטַלְטְלֶנּוּ מִמָּקוֹם לְמָקוֹם, \nוְאִם הָיָה בִמְחֻבָּר לַקַּרְקַע, \nוְתָלַשׁ כָּל שֶׁהוּא, קָנָה. \n",
+ "י\nהַמּוֹכֵר יַיִן וָשֶׁמֶן לַחֲבֵרוֹ, \nוְהוֹקִירוּ אוֹ שֶׁהוּזָלוּ, \nעַד שֶׁלֹּא נִתְמַלַּאת הַמִּדָּה, \nלַמּוֹכֵר; \nוּמִשֶּׁנִּתְמַלַּאת הַמִּדָּה, \nלַלּוֹקֵחַ. \nהָיָה סַרְסוּר בֵּינֵיהֶן, \nנִשְׁבְּרָה הֶחָבִית, \nנִשְׁבְּרָה לַסַּרְסוּר. \nחַיָּב לְהַטִּיף לוֹ שָׁלוֹשׁ טִפִּין. \nהִרְכִּינָהּ וּמְצַאת, \nהֲרֵי שֶׁלַּלּוֹקֵחַ. \nוְהַחַנְוָנִי חַיָּב לְהַטִּיף לוֹ שָׁלוֹשׁ טִפִּין. \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּלֵילֵי שַׁבָּת עִם חֲשֵׁכָה, \nפָּטוּר. \n",
+ "יא\nהַשּׁוֹלֵחַ אֶת בְּנוֹ אֵצֶל הַחַנְוָנִי, \nוּמָדַד לוֹ בְאִסָּר שֶׁמֶן, וְנָתַן לוֹ אֶת הָאִסָּר; \nשָׁבַר אֶת הַצְּלוֹחִית וְאִבֵּד אֶת הָאִסָּר, \nהַחַנְוָנִי חַיָּב. \nרְבִּי יְהוּדָה פּוֹטֵר, \nשֶׁעַל מְנָת כֵּן שִׁלְּחוֹ. \nוּמוֹדִים חֲכָמִים לִרְבִּי יְהוּדָה: \nבִּזְמַן שֶׁהַצְּלוֹחִית בְּיַד הַתִּינוֹק, \nוּמָדַד הַחַנְוָנִי לְתוֹכָהּ, \nהַחַנְוָנִי פָטוּר. \n",
+ "יב\nהַסִּיטוֹן מְקַנֵּחַ אֶת מִדּוֹתָיו אַחַת לִשְׁלֹשִׁים יוֹם, \nוּבַעַל הַבַּיִת, אַחַת לִשְׁנֵים עָשָׂר חֹדֶשׁ. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nחִלּוּף הַדְּבָרִים. \nהַחַנְוָנִי מְקַנֵּחַ אֶת מִדּוֹתָיו פַּעֲמַים בַּשַּׁבָּת, \nוּמְמַחֶה אֶת מִשְׁקְלוֹתָיו פַּעַם אַחַת בַּשַּׁבָּת, \nוּמְקַנֵּחַ מֹאזְנַיִם עַל כָּל מִשְׁקָל וּמִשְׁקָל. \n",
+ "יג\nאָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: \nבַּמֵּי דְבָרִים אֲמוּרִים? בַּלַּח, \nאֲבָל בַּיָּבֵשׁ אֵינוּ צָרִיךְ. \nחַיָּב לְהַכְרִיעַ לוֹ טֶפַח. \nהָיָה שׁוֹקֵל לוֹ עַיִן בְּעַיִן, \nנוֹתֵן לוֹ גֵרוּמִים, \nאֶחָד לַעֲשָׂרָה בַלַּח, \nוְאֶחָד לְעֶשְׂרִים בַּיָּבֵשׁ. \n\nיד\nמָקוֹם שֶׁנָּהֲגוּ לָמוֹד בַּדַּקָּה, \nלֹא יָמוֹד בַּגַּסָּה, <בַּגַּסָּא>\nבַּגַּסָּה, לֹא יָמוֹד בַּדַּקָּה; \nלִמְחֹק, לֹא יִגְדֹּשׁ, \nלִגְדֹּשׁ, לֹא יִמְחֹק. \n\n\n\n"
+ ],
+ [
+ "א\nהַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ וְלֹא צִמֵּחוּ, \nאֲפִלּוּ זֶרַע פִּשְׁתָּן, \nאֵינוּ חַיָּב בְּאַחְרָיוּתָן. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nזֵרְעוֹנֵי גִנָּה שֶׁאֵינָן נֶאֱכָלִין, \nחַיָּבִין בְּאַחְרָיוּתָן. \n",
+ "ב\nהַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ, \nהֲרֵי זֶה מְקַבֵּל עָלָיו רֹבַע טִנֹּפֶת לִסְאָה; \nתְּאֵנִים, מְקַבֵּל עָלָיו עֶשֶׂר מַתְלִיעוֹת לְמֵאָה; \nמַרְתֵּף שֶׁלַּיַּיִן, מְקַבֵּל עָלָיו עֶשֶׂר קוֹסְסוֹת לְמֵאָה; \nקִנְקֵנִים, בַּשָּׁרוֹן, מְקַבֵּל עָלָיו עֶשֶׂר פּוֹטְסוֹת לְמֵאָה. \n",
+ "ג\nהַמּוֹכֵר יַיִן לַחֲבֵרוֹ, וְהֶחֱמִיץ, \nאֵינוּ חַיָּב בְּאַחְרָיוּתוֹ. \nאִם יָדוּעַ שֶׁיֵּינוֹ מַחֲמִיץ, \nהֲרֵי זֶה מֶקַח טָעוּת. \nאִם אָמַר לוֹ: \n\"יַיִן מְבֻשָּׂם אֲנִי מוֹכֵר לָךְ\", \nחַיָּב לְהַעֲמִיד לוֹ עַד הָעֲצֶרֶת. \nיָשָׁן, מִשֶּׁלְּאֶשְׁתְּקַד, \nמְיֻשָּׁן, מִשָּׁלֹשׁ שָׁנִים. \n",
+ "ד\nהַמּוֹכֵר מָקוֹם לַחֲבֵרוֹ לִבְנוֹת לוֹ בַיִת, \nוְכֵן הַמְקַבֵּל מֵחֲבֵרוֹ לִבְנוֹת לוֹ בֵית חַתְנוּת לִבְנוֹ, \nאוֹ לְבֵית אַלְמְנוּת לְבִתּוֹ, \nבּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nרֶפֶת בָּקָר הִיא זוֹ! \nהָרוֹצֶה לַעֲשׁוֹת רֶפֶת בָּקָר, \nבּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ. \nבַּיִת קָטָן, שֵׁשׁ עַל שְׁמוֹנֶה. \nגָּדוֹל, שְׁמוֹנֶה עַל עֶשֶׂר. \nטְרִיקְלִין, עֶשֶׂר עַל עֶשֶׂר. \nרוּמוֹ כַּחֲצִי אָרְכּוֹ וְכַחֲצִי רָחְבּוֹ. \nרְאָיָה לַדָּבָר, \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכְּבִנְיַן הַהֵיכָל. \n",
+ "ה\nמִי שֶׁיֶּשׁ לוֹ בוֹר לִפְנִים מִבֵּיתוֹ שֶׁלַּחֲבֵרוֹ, \nנִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִים, \nוְיוֹצֵא בְשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָן יוֹצְאִים, \nוְאֵינוּ מַכְנִיס אֶת בְּהֶמְתּוֹ וּמַשְׁקָהּ מִבּוֹרוֹ, \nאֶלָּא מְמַלֵּא וּמַשְׁקָהּ מִבַּחוּץ. \nזֶה עוֹשֶׂה לוֹ פוֹתַחַת, \nוְזֶה עוֹשֶׂה לוֹ פוֹתַחַת. \n",
+ "ו\nמִי שֶׁיֶּשׁ לוֹ גַנָּה לִפְנִים מִגַּנָּתוֹ שֶׁלַּחֲבֵרוֹ, \nנִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָן נִכְנָסִים, \nוְיוֹצֵא בְשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָן יוֹצְאִין, \nוְאֵינוּ מַכְנִיס לְתוֹכָהּ תַּגָּרִים, \nוְלֹא יִכָּנֵס מִתּוֹכָהּ לְתוֹךְ שָׂדֶה אַחֶרֶת. \nוְהַחִיצוֹן זוֹרֵעַ אֶת הַדֶּרֶךְ. \n\nז\nנָתְנוּ לוֹ דֶרֶךְ מִן הַצַּד מִדַּעַת שְׁנֵיהֶם, \nנִכְנָס בְּשָׁעָה שֶׁהוּא רוֹצֶה, \n[וְיוֹצֵא בְשָׁעָה שֶׁהוּא רוֹצֶה,] \nוּמַכְנִיס לְתוֹכָהּ תַּגָּרִים, \nוְלֹא יִכָּנֵס מִתּוֹכָהּ לְשָׂדֶה אַחֶרֶת, \nוְזֶה וָזֶה אֵינָם רַשָּׁיִין לְזָרְעָהּ. \n",
+ "ח\nמִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים עוֹבֶרֶת לְתוֹךְ שָׂדֵהוּ, \nוּנְטָלָהּ וְנָתַן לָהֶן מִן הַצַּד, \nמַה שֶּׁנָּתַן נָתַן, וְשֶׁלּוֹ לֹא הִגִּיעוֹ. \nדֶּרֶךְ הַיָּחִיד, אַרְבַּע אַמּוֹת, \nוְדֶרֶךְ הָרַבִּים, שֵׁשׁ עֶשְׂרֵה אַמָּה. \nדֶּרֶךְ הַמֶּלֶךְ, אֵין לָהּ שֵׁעוּר, \nדֶּרֶךְ הַקֶּבֶר, אֵין לָהּ שֵׁעוּר. \nהַמַּעֲמָד, \nדַּיָּנֵי צִיפּוֹרִין אָמְרוּ: \nבֵּית אַרְבַּעַת קַבִּים. \n",
+ "ט\nהַמּוֹכֵר מָקוֹם לַחֲבֵרוֹ לַעֲשׁוֹת לוֹ קֶבֶר, \nוְכֵן הַמְקַבֵּל מֵחֲבֵרוֹ לַעֲשׁוֹת לוֹ קֶבֶר, \nעוֹשֶׂה תוֹכָהּ שֶׁלַּמְּעָרָה אַרְבַּע אַמּוֹת עַל שֵׁשׁ, \nוּפוֹתֵחַ לְתוֹכָהּ שְׁמוֹנָה כֻכִּים: \nשְׁלֹשָׁה מִכָּן וּשְׁלֹשָׁה מִכָּן וּשְׁנַיִם מִכְּנֶגְדָּן. \nוְהַכֻּכִּים, \nאָרְכָּן אַרְבַּע אַמּוֹת וְרוּמָן שִׁבְעָה וְרָחְבָּן שִׁשָּׁה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nעוֹשֶׂה תוֹכָהּ שֶׁלַּמְּעָרָה שֵׁשׁ עַל שְׁמוֹנֶה, \nוּפוֹתֵחַ לְתוֹכָהּ שְׁלֹשָׁה עָשָׂר כָּךְ: \nאַרְבָּעָה מִכָּן וְאַרְבָּעָה מִכָּן וּשְׁלֹשָׁה מִכְּנֶגְדָּן, \nאֶחָד מִימִין הַפֶּתַח וְאֶחָד מִן הַשְּׂמֹאל. \nוְעוֹשֶׂה חָצֵר עַל פֶּתַח הַמְּעָרָה שֵׁשׁ עַל שֵׁשׁ, \nכִּמְלֹא מִטָּה, \nוּפוֹתֵחַ לְתוֹכָהּ שְׁתֵּי מְעָרוֹת, \nאַחַת מִכָּן וְאַחַת מִכָּן. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאַרְבַּע, לְאַרְבַּע רוּחוֹתֶיהָ. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nהַכֹּל לְפִי הַסֶּלַע. \n\n\n\n"
+ ],
+ [
+ "א\nהָאוֹמֵר לַחֲבֵרוֹ: \n\"בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לָךְ\", \nהָיוּ שָׁם נְקָעִים עֲמֻקִּים עֲשָׂרָה טְפָחִים, \nאוֹ סְלָעִים גְּבוֹהִין עֲשָׂרָה טְפָחִין \nאֵינָן נִמְדָּדִין עִמָּהּ. \nפָּחוּת מִכֵּן, נִמְדָּדִין עִמָּהּ. \nוְאִם אָמַר לוֹ: \n\"כְּבֵית כּוֹר\", \nאֲפִלּוּ הָיוּ שָׁם נְקָעִים עֲמֻקִּים יָתֵר מֵעֲשָׂרָה טְפָחִין, \nאוֹ סְלָעִין גְּבוֹהִין יָתֵר מֵעֲשָׂרָה טְפָחִין, \nהֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ. \n",
+ "ב\n\"בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לָךְ\", \nמִדָּה בַחֶבֶל. \nפָּחַת כָּל שֶׁהוּא, יְנַכֶּה. \nאוֹ הוֹתִיר כָּל שֶׁהוּא, יַחְזִיר. \nאִם אָמַר לוֹ: \n\"אִם חָסֵר, אִם יָתֵר\", \nאֲפִלּוּ פָחַת רֹבַע לִסְאָה אוֹ הוֹתִיר רֹבַע לִסְאָה, \nהִגִּיעוֹ. \nיוֹתֵר מִכֵּן, יַעֲשֶׂה חֶשְׁבּוֹן. \n\nג\nמַה הוּא מַחְזִיר לוֹ? \nמָעוֹת. \nאִם רָצָה, מַחְזִיר לוֹ קַרְקַע. \nוְלָמָּה אָמְרוּ 'מַחְזִיר לוֹ מָעוֹת'? \nאֶלָּא לְיַפּוֹת כֹּחוֹ שֶׁלַּמּוֹכֵר, \nשֶׁאִם שִׁיֵּר בַּשָּׂדֶה בֵית תִּשְׁעַת קַבִּים, \nוּבַגַּנָּה בֵית חֲצִי קַב, \nוּכְדִבְרֵי רְבִּי עֲקִיבָה בֵית רֹבַע, \nמַחְזִיר לוֹ אֶת הַקַּרְקַע. \nלֹא אֶת הָרֹבַע בִּלְבַד הוּא מַחְזִיר לוֹ, \n[אֶלָּא] אֶת כָּל הַמּוֹתָר. \n",
+ "ד\n\"מִדָּה בַחֶבֶל\", \nאִם חָסֵר אִם יָתֵר, בִּטֵּל; \nאִם חָסֵר וְאִם יָתֵר, מִדָּה בַחֶבֶל, בִּטֵּל\nאִם חָסֵר וְאִם יָתֵר, \nמִדָּה בַחֶבֶל, בִּטֵּל. \nמִדָּה בַחֶבֶל, \nוְאֶת אִם חָסֵר וְאֶת אִם יָתֵר. \nכְּדִבְרֵי בֶן נַנָּס. \nבְּסִימָנִין וּבִמְצָרָיו, \nפַּחַת שְׁתוּת, הִגִּיעוֹ, \nעַד שְׁתוּת, יְנַכֶּה. \n",
+ "ה\nהָאוֹמֵר לַחֲבֵרוֹ: \n\"חֲצִי שָׂדִי אֲנִי מוֹכֵר לָךְ\", \nמְשַׁמְּנִים בֵּינֵיהֶן, וְנוֹטֵל חֲצִי שָׂדֵהוּ. \n\"חֶצְיָהּ בַּדָּרוֹם אֲנִי מוֹכֵר לָךְ\", \nמְשַׁמְּנִין בֵּינֵיהֶם, וְנוֹטֵל חֶצְיָהּ בַּדָּרוֹם. \nוּמְקַבֵּל עָלָיו מְקוֹם הַגָּדֵר, וְחָרִיץ [וּ]בֶן חָרִיץ. \nכַּמָּה הוּא חָרִיץ? \nשִׁשָּׁה טְפָחִין. \nוּבֶן חָרִיץ? \nשְׁלֹשָׁה. \n\n\n\n"
+ ],
+ [
+ "א\nיֵשׁ נוֹחֲלִים וּמַנְחִילִים, \nנוֹחֲלִים וְלֹא מַנְחִילִים, \nמַנְחִילִים וְלֹא נוֹחֲלִים, \nלֹא נוֹחֲלִים וְלֹא מַנְחִילִים. \nאֵלּוּ נוֹחֲלִים וּמַנְחִילִים: \nהָאָב אֶת הַבָּנִים, \nוְהַבָּנִים אֶת הָאָב, \nוְהָאַחִים מִן הָאָב נוֹחֲלִים וּמַנְחִילִים. \nהָאִישׁ אֶת אִמּוֹ, \nוְהָאִישׁ אֶת אִשְׁתּוֹ, \nוּבְנֵי אַחְיוֹת נוֹחֲלִים וְלֹא מַנְחִילִין. \nהָאִשָּׁה אֶת בְּנָהּ, \nוְהָאִשָּׁה אֶת בַּעְלָהּ, \nוַאֲחֵי הָאֵם מַנְחִילִים וְלֹא נוֹחֲלִים. \nוְהָאַחִים מִן הָאֵם לֹא נוֹחֲלִין וְלֹא מַנְחִילִים. \n",
+ "ב\nסֵדֶר נְחָלוֹת כָּךְ הוּא: (במדבר כז,ח)\n\"אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ, \nוְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ\". \nהַבֵּן קוֹדֵם לַבַּת, \nכָּל יוֹצְאֵי יְרֵכוֹ שֶׁלַּבֵּן קוֹדְמִין לַבַּת. \nבַּת קוֹדֶמֶת לָאַחִים, \nוְכָל יוֹצְאֵי יְרֵכָהּ שֶׁלַּבַּת קוֹדְמִין לָאַחִים. \nהָאַחִים קוֹדְמִין לַאֲחֵי הָאָב, \nכָּל יוֹצְאֵי יְרֵכָן שֶׁלָּאַחִין קוֹדְמִין לַאֲחֵי הָאָב. \nזֶה הַכְּלָל: \nכָּל הַקּוֹדֵם בַּנַּחֲלָה, יוֹצְאֵי יְרֵכוֹ קוֹדְמִין. \nוְהָאָב קוֹדֵם לְכָל יוֹצְאֵי יְרֵכוֹ. \n",
+ "ג\nבְּנוֹת צְלָפְחָד נָטְלוּ שְׁלֹשָׁה חֲלָקִין בַּנַּחֲלָה: \nחֵלֶק אֲבִיהֶן, שֶׁהָיָה עִם יוֹצְאֵי מִצְרַיִם, \nוְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר, \nוְשֶׁהָיָה בְכוֹר, נָטַל שְׁנֵי חֲלָקִים. \n",
+ "ד\nאֶחָד הַבֵּן וְאֶחָד הַבַּת בַּנַּחֲלָה, \nאֶלָּא שֶׁהַבֵּן נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, \nוְאֵינוּ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. \nוְהַבָּנוֹת נִזּוֹנוֹת מִנִּכְסֵי הָאָב, \nוְאֵינָן נִזּוֹנוֹת מִנִּכְסֵי הָאֵם. \n",
+ "ה\nהָאוֹמֵר: \n\"אִישׁ פְּלוֹנִי בְנִי בְכוֹר לֹא יִטֹּל פִּי שְׁנַיִם\", \n\"אִישׁ פְּלוֹנִי בְנִי, לֹא יִירַשׁ עִם אֶחָיו\", \nלֹא אָמַר כְּלוּם, \nשֶׁהִתְנָה עַל הַכָּתוּב שֶׁבַּתּוֹרָה. \nהַמְחַלֵּק נְכָסָיו עַל פִּיו, \nרִבָּה לְאֶחָד וּמִעֵט לְאֶחָד, \nהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, \nדְּבָרָיו קַיָּמִין. \nוְאִם אָמַר \"מִשֵּׁם יְרֻשָּׁה\", \nלֹא אָמַר כְּלוּם. \nכָּתַב בֵּין בַּתְּחִלָּה וּבֵין בָּאֶמְצַע וּבֵין בַּסּוֹף: \n\"מִשֵּׁם מַתָּנָה\", \nדְבָרָיו קַיָּמִין. \n\nו\nהָאוֹמֵר: \n\"אִישׁ פְּלוֹנִי יִירָשֵׁנִי\", בְּמָקוֹם שֶׁיֶּשׁ בַּת, \n\"בִּתִּי תִירָשֵׁנִי\", בְּמָקוֹם שֶׁיֶּשׁ בֵּן, \nלֹא אָמַר כְּלוּם, \nשֶׁהִתְנָה עַל הַכָּתוּב שֶׁבַּתּוֹרָה. \nרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nאִם אָמַר עַל מִי שֶׁהוּא רָאוּי לוֹ לִירֻשָּׁה, \nדְּבָרָיו קַיָּמִין, \nוְעַל מִי שֶׁאֵינוּ רָאוּי לוֹ לִירֻשָּׁה, \nאֵין דְּבָרָיו קַיָּמִין. \n\nז\nהַכּוֹתֵב נְכָסָיו לַאֲחֵרִים, וְהִנִּיחַ אֶת בָּנָיו, \nמַה שֶּׁעָשָׂה עָשׁוּי, \nאֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nאִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, \nזָכוּר לַטּוֹב. <לָטוֹב>\n",
+ "ח\nהָאוֹמֵר: \n\"זֶה בְנִי נֶאֱמָן\", \n\"זֶה אָחִי אֵינוּ נֶאֱמָן\", \nיִטֹּל עִמּוֹ בְחֶלְקוֹ. \nמֵת, \nיַחְזְרוּ נְכָסִים לִמְקוֹמָם. \nנָפְלוּ לוֹ נְכָסִים מִמָּקוֹם אַחֵר, \nיִירְשׁוּ אֶחָיו עִמּוֹ. \nמִי שֶׁמֵּת, וְנִמְצֵאת דְּיַתִּיקֵי קְשׁוּרָה עַל יְרֵכוֹ, \nהֲרֵי זוֹ אֵינָה כְּלוּם. \nזִכָּה בָהּ לְאַחֵר, \nבֵּין מִן הַיּוֹרְשִׁין וּבֵין שֶׁאֵינָן מִן הַיּוֹרְשִׁין, \nדְּבָרָיו קַיָּמִין. \n",
+ "ט\nהַכּוֹתֵב נְכָסָיו לְבָנָיו, \nצָרִיךְ שֶׁיִּכְתֹּב \"מֵהַיּוֹם לְאַחַר מוֹתִי\". \nדִּבְרֵי רְבִּי יְהוּדָה. \nוּרְבִּי יוֹסֵה אוֹמֵר: \nאֵינוּ צָרִיךְ. \nהַכּוֹתֵב נְכָסָיו לִבְנוֹ לְאַחַר מוֹתוֹ, \nהָאָב אֵינוּ יָכוֹל לִמְכֹּר, \nמִפְּנֵי שֶׁהֵן כְּתוּבִין לַבֵּן, \nוְהַבֵּן אֵינוּ יָכוֹל לִמְכֹּר, \nמִפְּנֵי שֶׁהֵן בִּרְשׁוּת הָאָב. \nמָכַר הָאָב, \nמְכוּרִין עַד שֶׁיָּמוּת. \nמָכַר הַבֵּן, \nאֵין לַלּוֹקֵחַ בָּהֶן כְּלוּם עַד שֶׁיָּמוּת הָאָב. \nהָאָב תּוֹלֵשׁ וּמַאֲכִיל לְכָל מִי שֶׁיִּרְצֶה; \nוּמַה שֶּׁהִנִּיחַ תָּלוּשׁ, \nהֲרֵי הוּא שֶׁלַּיּוֹרְשִׁים. \n\nי\nהִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, \nאֵין הַגְּדוֹלִים מִתְפַּרְנְסִין עַל יְדֵי קְטַנִּים, \nוְלֹא קְטַנִּים נִזּוֹנִים עַל הַגְּדוֹלִים, \nאֶלָּא חוֹלְקִים בְּשָׁוֶה. \nנָשְׂאוּ גְּדוֹלִים, יִשְׂאוּ קְטַנִּים. \nוְאִם אָמְרוּ הַקְּטַנִּים: \n\"הֲרֵי אָנוּ נוֹשְׂאִים כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם\", \nאֵין שׁוֹמְעִין לָהֶן, \nאֶלָּא מַה שֶּׁנָּתַן לָהֶן אֲבִיהֶן, נָתַן. \n",
+ "יא\nהִנִּיחַ בָּנוֹת גְּדוֹלוֹת וּקְטַנּוֹת, \nאֵין הַגְּדוֹלוֹת מִתְפַּרְנְסוֹת עַל הַקְּטַנּוֹת, \nוְלֹא הַקְּטַנּוֹת נִזּוֹנוֹת עַל הַגְּדוֹלוֹת, \nאֶלָּא חוֹלְקוֹת בְּשָׁוֶה. \n(נָשְׂאוּ הַגְּדוֹלוֹת, יִשְׂאוּ הַקְּטַנּוֹת. \nוְאִם אָמְרוּ הַקְּטַנּוֹת: \n\"הֲרֵי אָנוּ נוֹשְׂאוֹת כְּדֶרֶךְ שֶׁנְּשָׂאתֶן אַתֶּן\", \nאֵין שׁוֹמְעִין לָהֶן.) \nזֶה חֹמֶר בַּבָּנוֹת מִבַּבָּנִים, \nשֶׁהַבָּנוֹת נִזּוֹנוֹת עַל הַבָּנִים, \nוְאֵינָן נִזּוֹנוֹת עַל הַבָּנוֹת. \n\n\n\n"
+ ],
+ [
+ "א\nמִי שֶׁמֵּת, וְהִנִּיחַ בָּנִים וּבָנוֹת, \nבִּזְמַן שֶׁהַנְּכָסִין מְרֻבִּין, \nהַבָּנִים יִירָשׁוּ, וְהַבָּנוֹת יִזּוֹנוּ. \nבִּזְמַן שֶׁהַנְּכָסִין מְמֻעָטִין, \nהַבָּנוֹת יִזּוֹנוּ, וְהַבָּנִים יִשְׁאֲלוּ עַל הַפְּתָחִים. \nאַדְמוֹן אוֹמֵר: \nבִּשְׂבִיל שֶׁאֲנִי זָכָר הִפְסַדְתִּי? \nאָמַר רַבָּן גַּמְלִיאֵל: \nרוֹאֶה אָנִי אֶת דִּבְרֵי אַדְמוֹן. \n",
+ "ב\nהִנִּיחַ בָּנִים וּבָנוֹת וְטוֹמְטוֹם, \nבִּזְמַן שֶׁהַנְּכָסִין מְרֻבִּין, \nהַזְּכָרִים דּוֹחִין אוֹתוֹ אֵצֶל הַנְּקֵבוֹת. \nבִּזְמַן שֶׁהַנְּכָסִים מְמֻעָטִין, \nהַנְּקֵבוֹת דּוֹחוֹת אוֹתוֹ אֵצֶל הַזְּכָרִים. \nהָאוֹמֵר: \n\"אִם יָלְדָה אִשְׁתִּי זָכָר, יִטֹּל מָנֶה\", \nאִם יָלְדָה זָכָר, נוֹטֵל מָנֶה. \n\"וְאִם נְקֵבָה, מָאתַיִם\", \nיָלְדָה נְקֵבָה, נוֹטֶלֶת מָאתַיִם. \n\"אִם זָכָר, מָנֶה, אִם נְקֵבָה, מָאתַיִם\", \nיָלְדָה זָכָר וּנְקֵבָה, \nהַזָּכָר נוֹטֵל מָנֶה, וְהַנְּקֵבָה מָאתַיִם. \n\nג\nיָלְדָה טוֹמְטוֹם, אֵינוּ נוֹטֵל. \nאִם אָמַר: \n\"כָּל מַה שֶּׁתֵּלֵד אִשְׁתִּי יִטֹּל\", \nהֲרֵי זֶה יִטֹּל. \nאִם אֵין שָׁם יוֹרֵשׁ אֶלָּא הוּא, \nיוֹרֵשׁ אֶת הַכֹּל. \n",
+ "ד\nהִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, \nהִשְׁבִּיחוּ גְדוֹלִים אֶת הַנְּכָסִים, \nהִשְׁבִּיחוּ לָאֶמְצַע. \nאִם אָמְרוּ: \n\"רְאוּ מַה שֶּׁהִנִּיחַ לָנוּ אַבָּא, \nהֲרֵי אָנוּ עוֹשִׂין וְאוֹכְלִין\", \nהִשְׁבִּיחוּ לְעַצְמָן. \n\nה\nוְכֵן הָאִשָּׁה שֶׁהִשְׁבִּיחָה אֶת הַנְּכָסִין, \nהִשְׁבִּיחָה לָאֶמְצַע. \nאִם אָמְרָה: \n\"רְאוּ מַה שֶּׁהִנִּיחַ לִי בַעֲלִי, \nהֲרֵי אֲנִי עוֹשָׂה וְאוֹכֶלֶת\", \nהִשְׁבִּיחָה לְעַצְמָהּ. \n",
+ "ו\nהָאַחִים הַשּׁוּתָפִים <הֶאָחִים>\nשֶׁנָּפַל אֶחָד מֵהֶן לָאֻמָּנוּת, \nנָפַל לָאֶמְצַע. \nחָלָה וְנִתְרַפָּא, נִתְרַפָּא מִשֶּׁלְּעַצְמוֹ. \nהָאַחִים שֶׁעָשׁוּ מִקְצָתָן שׁוֹשְׁבִינוּת בְּחַיֵּי הָאָב, \nחָזְרָה הַשּׁוֹשְׁבִינוּת, חָזְרָה לָאֶמְצַע, \nשֶׁהַשּׁוֹשְׁבִינוּת נִגְבֵּית בְּבֵית דִּין. \nאֲבָל הַשּׁוֹלֵחַ לַחֲבֵרוֹ כַדֵּי יַיִן וְכַדֵּי שֶׁמֶן, \nאֵינָן נִגְבִּים בְּבֵית דִּין, \nמִפְּנֵי שֶׁהֵן גְּמִילוּת חֲסָדִים. \n",
+ "ז\nהַשּׁוֹלֵחַ סִבְלוֹנוֹת לְבֵית חָמִיו, \nשִׁלַּח שָׁם בְּמֵאָה מָנֶה, \nוְאָכַל שָׁם סְעוֹדַת חָתָן אֲפִלּוּ בְדִינָר, <סעודות>\nאֵינָן נִגְבִּין. \nלֹא אָכַל שָׁם סְעוֹדַת חָתָן, \nהֲרֵי אֵלּוּ נִגְבִּים. \nשִׁלַּח סִבְלוֹנוֹת מְרֻבִּים, \nכְּדֵי שֶׁיָּבוֹאוּ עִמָּהּ לְבֵית בַּעְלָהּ, \nהֲרֵי אֵלּוּ נִגְבִּין. \nסִבְלוֹנוֹת מְמֻעָטִין, \nכְּדֵי שֶׁתִּשְׁתַּמֵשׁ בָּהֶן וְהִיא בְּבֵית אָבִיהָ, \nאֵינָן נִגְבִּין. \n",
+ "ח\nשָׁכֵיב מְרַע שֶׁכָּתַב נְכָסָיו לַאֲחֵרִים, \nוְשִׁיֵּר קַרְקַע כָּל שֶׁהוּא, \nמַתָּנָתוֹ קַיֶּמֶת. \nלֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, \nאֵין מַתָּנָתוֹ קַיֶּמֶת. \nלֹא כָתַב בָּהּ \"שָׁכֵיב מְרַע\", \nהוּא אוֹמֵר: \n\"שָׁכֵיב מְרַע הָיִיתִי\", \nוְהֵן אוֹמְרִים: \n\"בָּרִיא הָיָה\", <ברי>\nצָרִיךְ לְהָבִיא רְאָיָה שֶׁהָיָה שָׁכֵיב מְרַע. \nדִּבְרֵי רְבִּי מֵאִיר. \nוַחֲכָמִים אוֹמְרִים: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \n",
+ "ט\nהַמְחַלֵּק נְכָסָיו עַל פִּיו, <הַמַּחֲלִיק>\nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאֶחָד בָּרִיא וְאֶחָד מְסֻכָּן, \nנְכָסִים שֶׁיֵּשׁ לָהֶן אַחְרָיוּת \nנִקְנִים בַּכֶּסֶף וּבִשְׁטָר וּבַחֲזָקָה, \nוְשֶׁאֵין לָהֶן אַחְרָיוּת, \nאֵינָן נִקְנִים אֶלָּא בִמְשִׁיכָה. \nאָמְרוּ לוֹ: \nמַעֲשֶׂה בְאִמָּן שֶׁלִּבְנֵי רוֹכֵל, \nשֶׁהָיְתָה חוֹלָה. אָמְרָה: \n\"תִּנָּתֵן כְוִנְתִּי לְבִתִּי!\" \nוְהִיא בִשְׁנֵים עָשָׂר מָנֶה. \nמֵתָה, וְקִיְּמוּ אֶת דְּבָרֶיהָ. \nאָמַר לָהֶן: \nבְּנֵי רוֹכֵל, תִּקְבְּרֵם אִמָּם! \n\nי\nחֲכָמִים אוֹמְרִים: \nבַּשַּׁבָּת, דְּבָרָיו קַיָּמִים, \nמִפְּנֵי שֶׁאֵינוּ יָכוֹל לִכְתֹּב, \nאֲבָל לֹא בַחוֹל. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nבַּשַּׁבָּת אָמָרוּ, קַל וָחֹמֶר בַּחוֹל. \n\nיא\nכַּיּוֹצֵא בוֹ: \nזָכִים לַקָּטָן, וְאֵין זָכִים לַגָּדוֹל. <בגָּדוֹל>\nוּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nבַּקָּטוֹן אָמָרוּ, קַל וָחֹמֶר בַּגָּדוֹל. \n",
+ "יב\nנָפַל הַבַּיִת עָלָיו וְעַל אָבִיו, \nעָלָיו וְעַל מוֹרִישָׂיו, \nוְהָיְתָה עָלָיו כְּתֻבַּת אִשָּׁה וּבַעַל חוֹב, \nיוֹרְשֵׁי הָאָב אוֹמְרִים: \n\"הַבֵּן מֵת רִאשׁוֹן, וְאַחַר כָּךְ מֵת הָאָב.\" \nוּבַעֲלֵי הַחוֹב אוֹמְרִים: \n\"הָאָב מֵת רִאשׁוֹן, וְאַחַר כָּךְ מֵת הַבֵּן.\" \nבֵּית שַׁמַּי אוֹמְרִים: \nיַחֲלֹקוּ. \nוּבֵית הֶלֵּל אוֹמְרִים: \nנְכָסִים כְּחֶזְקָתָן. \n",
+ "יג\nנָפַל הַבַּיִת עָלָיו וְעַל אִשְׁתּוֹ, \nיוֹרְשֵׁי הַבַּעַל אוֹמְרִים: \n\"הָאִשָּׁה מֵתָה רִאשׁוֹנָה, וְאַחַר כָּךְ מֵת הַבַּעַל\", <רִאשׁוֹן>\nוְיוֹרְשֵׁי הָאִשָּׁה אוֹמְרִים: \n\"הַבַּעַל מֵת רִאשׁוֹן, וְאַחַר כָּךְ מֵתָה הִיא\", \nבֵּית שַׁמַּי אוֹמְרִים: \nיַחֲלֹקוּ; \nוּבֵית הֶלֵּל אוֹמְרִים: \nנְכָסִים כְּחֶזְקָתָן. \nכְּתֻבָּה בְחֶזְקַת יוֹרְשֵׁי הַבַּעַל, \nנְכָסִין הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ, \nבְּחֶזְקַת יוֹרְשֵׁי הָאָב. \n",
+ "יד\nנָפַל הַבַּיִת עָלָיו וְעַל אִמּוֹ, \nאֵלּוּ וָאֵלּוּ מוֹדִין שֶׁיַּחֲלֹקוּ. \nאָמַר רְבִּי עֲקִיבָה: \nמוֹדֶה אֲנִי בָזֶה שֶׁהַנְּכָסִים כְּחֶזְקָתָן. <שֶׁהַנִּכְנָסִין> \nאָמַר לוֹ בֶן עַזַּי: \nעַל הַחֲלוּקִין אָנוּ מִצְטָעֲרִים, \nאֶלָּא שֶׁבָּאתָ לַחֲלֹק עָלֵינוּ אֶת הַשָּׁוִים! \n\n\n\n"
+ ],
+ [
+ "א\nגֵּט פָּשׁוּט, עֵדָיו מִתּוֹכוֹ, \nמְקֻשָּׁר, עֵדָיו מֵאֲחוֹרָיו. \nפָּשׁוּט שֶׁכָּתְבוּ עֵדָיו מֵאֲחוֹרָיו, \nמְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, \nשְׁנֵיהֶן פְּסוּלִים. \nרְבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר: \nמְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, \nכָּשֵׁר, מִפְּנֵי שֶׁהוּא יָכוֹל לַעֲשׁוֹתוֹ פָשׁוּט. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nהַכֹּל כְּמִנְהַג הַמְּדִינָה. \n",
+ "ב\nגֵּט פָּשׁוּט, עֵדָיו בִּשְׁנַיִם, \nמְקֻשָּׁר, בִּשְׁלֹשָׁה. \nפָּשׁוּט שֶׁכָּתוּב בּוֹ [עֵד אֶחָד, \nמְקֻשָּׁר שֶׁכָּתוּב בּוֹ] שְׁנֵי עֵדִים, <עֵדָיו>\nשְׁנֵיהֶם פְּסוּלִין. \nכָּתַב בּוֹ: \n\"זוּזִין מְאָה, דִּי הִמּוֹ סִלְעִין עֶשְׂרִין\", <סְלָעִין>\nאֵין לוֹ אֶלָּא עֶשְׂרִין; \n\"זוּזִין מְאָה דִּי הִמּוֹ סִלְעִין תְּלָתִין\", <סְלָעִין>\nאֵין לוֹ אֶלָּא [מָנֶה.] \n\"כְּסַף זוּזִין דִּי אִנּוּן\", וְנִמְחָקוּ, \nאֵין פָּחוּת מִשְּׁנַיִם. \n\"כְּסַף סִלְעִין דִּי אִנּוּן\", וְנִמְחָקוּ, <כֶּסֶף>\nאֵין פָּחוּת מִשְּׁתַיִם. \n\"דְּרָכוֹנוֹת דִּי אִנּוּן\", וְנִמְחָקוּ, \nאֵין פָּחוּת מִשְּׁנַיִם. \n\nג\nכָּתוּב בּוֹ מִלְמַעְלָה \"מָנֶה\", וּמִלְּמַטָּה \"מָאתַיִם\", \nמִלְמַעְלָה \"מָאתַיִם\", וּמִלְּמַטָּה \"מָנֶה\", \nהַכֹּל הוֹלֵךְ אַחַר הַתַּחְתּוֹן. \nוְאִם כֵּן, לָמָּה כוֹתְבִין אֶת הָעֶלְיוֹן? \nשֶׁאִם תִּמָּחֵק אוֹת אַחַת מִן הַתַּחְתּוֹן, \nיִלְמַד מִן הָעֶלְיוֹן. \n",
+ "ד\nכּוֹתְבִין גֵּט לָאִישׁ אַף עַל פִּי שֶׁאֵין אִשְׁתּוֹ עִמּוֹ, \nוְהַשּׁוֹבֵר לָאִשָּׁה אַף עַל פִּי שֶׁאֵין בַּעְלָהּ עִמָּהּ, \nוּבִלְבַד שֶׁיְּהֵא מַכִּירָהּ. \nוְהַבַּעַל נוֹתֵן שָׂכָר. \n\nה\nכּוֹתְבִין שְׁטָר לַלֹּוֶה אַף עַל פִּי שֶׁאֵין הַמַּלְוֶה עִמּוֹ, \nוְאֵין כּוֹתְבִין לַמַּלְוֶה, עַד שֶׁיְּהֵא הַלֹּוֶה עִמּוֹ. \nוְהַלֹּוֶה נוֹתֵן שָׂכָר. \n\nו\nכּוֹתְבִין שְׁטָר לַמּוֹכֵר אַף עַל פִּי שֶׁאֵין הַלּוֹקֵחַ עִמּוֹ, \nאֵין כּוֹתְבִין לַלּוֹקֵחַ, עַד שֶׁיְּהֵא הַמּוֹכֵר עִמּוֹ. \nוְהַלּוֹקֵחַ נוֹתֵן אֶת הַשָּׂכָר. \n",
+ "ז\nאֵין כּוֹתְבִין שְׁטָרֵי אֵרוּסִים וְנִשּׂוּאִים, \nאֶלָּא מִדַּעַת שְׁנֵיהֶן. \nוְהֶחָתָן נוֹתֵן שָׂכָר. \n[אֵין כּוֹתְבִין] שְׁטָרֵי אֲרִיסוּת וְקַבְּלָנוּת, \nאֶלָּא מִדַּעַת שְׁנֵיהֶן. \nוְהַמְקַבֵּל נוֹתֵן שָׂכָר. \n[אֵין כּוֹתְבִין] שְׁטָרֵי בֵרוּרִים וְכָל מַעֲשֵׂה בֵית דִּין, \nאֶלָּא מִדַּעַת שְׁנֵיהֶם. \nוּשְׁנֵיהֶם נוֹתְנִים אֶת הַשָּׂכָר. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nלִשְׁנֵיהֶם כּוֹתְבִין שְׁנַיִם, \nלָזֶה לְעַצְמוֹ, וְלָזֶה לְעַצְמוֹ. \n",
+ "ח\nמִי שֶׁפָּרַע מִקְצָת חוֹבוֹ וְהִשְׁלִישׁ אֶת שְׁטָרוֹ, \nאָמַר לוֹ: \n\"אִם לֹא נָתַתִּי לָךְ מִכָּן וְעַד יוֹם פְּלוֹנִי, \nתֶּן לוֹ שְׁטָרוֹ\", \nהִגִּיעַ זְמַן וְלֹא נָתַן, \nרְבִּי יוֹסֵה אוֹמֵר: \nיִתֵּן. \nוּרְבִּי יְהוּדָה אוֹמֵר: \nלֹא יִתֵּן. \n",
+ "ט\nמִי שֶׁנִּמְחַק שְׁטָר חוֹבוֹ, \nמַעֲמִיד עָלָיו עֵדִים, וּבָא לִפְנֵי בֵית דִּין, \nוְהֵן עוֹשִׂין לוֹ קִיּוּם: \n\"אִישׁ פְּלוֹנִי בֶן אִישׁ פְּלוֹנִי, \nנִמְחַק שְׁטָרוֹ בְּיוֹם פְּלוֹנִי, \nוּפְלוֹנִי וּפְלוֹנִי עֵדָיו.\" \n\nי \nמִי שֶׁפָּרַע מִקְצָת חוֹבוֹ, \nרְבִּי יְהוּדָה אוֹמֵר: \nיַחֲלִיף. \nוּרְבִּי יוֹסֵה אוֹמֵר: \nיִכְתֹּב שׁוֹבֵר. <שׁוֹבֶר> \nאָמַר רְבִּי יְהוּדָה: \nנִמְצָא זֶה צָרִיךְ לִהְיוֹת שׁוֹמֵר שׁוֹבָרוֹ מִן הָעַכְבָּר. \nאָמַר לוֹ רְבִּי יוֹסֵה: \nכָּךְ יָפֶה לוֹ, וְאַל יֵרַע כֹּחוֹ שֶׁלָּזֶה. \n",
+ "יא\nשְׁנֵי אַחִים, אֶחָד עָנִי וְאֶחָד עָשִׁיר, \nוְהִנִּיחַ לָהֶן אֲבִיהֶן מַרְחֵץ וּבֵית הַבַּד, \nעֲשָׂאָן לְשָׂכָר, עֲשָׂאָן לָאֶמְצַע; \nעֲשָׂאָן לְעַצְמוֹ, \nזֶה עָשִׁיר אוֹמֵר לֶעָנִי: \n\"קַח לְךָ עֲבָדִים וְיִרְחֲצוּ בַמֶּרְחָץ, \nקַח לְךָ זֵיתִים וּבֹא וַעֲשֵׂם בְּבֵית הַבַּד.\" \n\n\nיב\nשְׁנַיִם שֶׁהָיוּ בָעִיר, \nוְשֵׁם אֶחָד יוֹסֵה בֶן שִׁמְעוֹן וְשֵׁם אֶחָד יוֹסֵה בֶן שִׁמְעוֹן, \nאֵינָן יְכוּלִים לְהוֹצִיא שְׁטַר חוֹב זֶה עַל זֶה, \nוְלֹא אַחֵר יָכוֹל לְהוֹצִיא עֲלֵיהֶם שְׁטַר חוֹב. \nנִמְצָא לְאֶחָד בֵּין שְׁטָרוֹתָיו \nשְׁטָרוֹ שֶׁלְּיוֹסֵה בֶן שִׁמְעוֹן פָּרוּעַ, \nשְׁטָרוֹת כֻּלָּם פְּרוּעִין. \nכֵּיצַד יַעֲשׁוּ? \nיַשְׁלִישׁוּ. \nאִם הָיוּ מְשֻׁלָּשִׁים, יִכְתֹּב סִימָן. \nאִם הָיוּ סִימָנִין, יִכְתֹּב בָּהֶן. \n\nיג\nהָאוֹמֵר לִבְנוֹ: \n\"שְׁטָר בֵּין שְׁטָרוֹתָי פָּרוּעַ\", \nוְאֵין יָדוּעַ אֵי זֶה הוּא, \nשְׁטָרוֹת כֻּלָּם פְּרוּעִים. \nנִמְצָא לְאֶחָד שָׁם שְׁנַיִם, <שֵׁם>\nהַגָּדוֹל פָּרוּעַ וְהַקָּטוֹן אֵינוּ פָרוּעַ. \n\nיד\nהַמַּלְוֶה אֶת חֲבֵרוֹ עַל יְדֵי עָרָב, \nלֹא יִפָּרַע מִן הֶעָרָב. \nאִם אָמַר: \n\"עַל מְנָת שֶׁאֶפָּרַע מִמִּי שֶׁאֶרְצֶה\", \nיִפָּרַע מִן הֶעָרָב. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nאִם יֵשׁ נְכָסִים לַלֹּוֶה, \nבֵּין כָּךְ וּבֵין כָּךְ לֹא יִפָּרַע מִן הֶעָרָב. \n\nיה\nכַּיּוֹצֵא בוֹ אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: \nאַף הֶעָרָב לָאִשָּׁה בִכְתֻבָּתָהּ, \nוְהָיָה בַעְלָהּ מְגָרְשָׁהּ, \nיַדִּיר הֲנָיָה, \nשֶׁמֵּא יַעֲשׁוּ קְנוּנִיָא עַל נְכָסָיו שֶׁלָּזֶה, \nוְיַחְזִיר אֶת אִשְׁתּוֹ. \n",
+ "יו\nהַמַּלְוֶה אֶת חֲבֵרוֹ בִשְׁטָר, \nגּוֹבֶה מִנְּכָסִים מְשֻׁעְבָּדִים. \nעַל יְדֵי עֵדִים, \nגּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִים. \nהוֹצִיא עָלָיו כְּתַב יָדוֹ שֶׁהוּא חַיָּב לוֹ, \nגוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִים. \nוְהֶעָרָב שֶׁהוּא יוֹצֵא לְאַחַר חִתּוּם שְׁטָרוֹת, \nגּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִים. \nמַעֲשֶׂה בָא לִפְנֵי רְבִּי יִשְׁמָעֵאל וְאָמַר: \nגּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִים. \n\nיז\nאָמַר לוֹ בֶן נַנָּס: \nאֵינוּ גוֹבֶה לֹא מִנְּכָסִים מְשֻׁעְבָּדִים, \nוְלֹא מִנְּכָסִים בְּנֵי חוֹרִים. \nאָמַר לוֹ: \nלָמָּה? \nאָמַר לוֹ: \nהֲרֵי הַחוֹנֵק אֶת אֶחָד בַּשּׁוּק, \nאָמַר לוֹ \"הַנַּח לוֹ וַאֲנִי נוֹתֵן לָךְ!\" \nפָּטוּר, שֶׁלֹּא עַל אֻמָּנוּתוֹ הִלְוָהוּ. <'אוּמָּנוּתוֹ' כתב המגיה על מקום מחוק. אולי היה כתוב 'מנת' כמו להלן>\nוְאֵי זֶה הוּא הֶעָרָב שֶׁהוּא חַיָּב לוֹ? \nאָמַר לוֹ \"הַלְוֵהוּ וַאֲנִי נוֹתֵן לָךְ\", \nחַיָּב, שֶׁכֵּן עַל מְנַת הִלְוָהוּ. \nאָמַר רְבִּי יִשְׁמָעֵאל: \nהָרוֹצֶה לְהַחְכִּים, יַעֲסֹק בְּדִינֵי מָמוֹנוֹת, \nשֶׁאֵין מִקְצוֹעַ בַּתּוֹרָה גָדוֹל מֵהֶן, \nשֶׁהֵן כְּמַעְיָן נוֹבֵעַ. \nוְהָרוֹצֶה לַעֲסֹק בְּדִינֵי מָמוֹנוֹת, \nיְשַׁמֵּשׁ אֶת שִׁמְעוֹן בֶּן נַנָּס. \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..aa1bc32bb9b7edd0e4e5d0974ebda3bdaa2989ec
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,135 @@
+{
+ "language": "he",
+ "title": "Mishnah Bava Batra",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "השותפין שרצו לעשות מחיצה בחצר בונין את הכותל באמצע. מקום שנהגו לבנות גויל. גזית. כפיסין לבינים. בונים. הכל כמנהג המדינה. בגויל זה נותן שלשה טפחים וזה נותן שלשה טפחים. בגזית זה נותן טפחיים ומחצה. וזה נותן טפחיים ומחצה. בכפיסין זה נותן טפחיים וזה נותן טפחיים. בלבנים זה נותן טפח ומחצה וזה נותן טפח ומחצה. לפיכך אם נפל הכותל המקום והאבנים של שניהם: \n",
+ "וכן בגנה מקום שנהגו לגדור מחייבין אותו. אבל בבקעה מקום שנהגו שלא לגדור אין מחייבין אותו. אלא אם רוצה כונס לתוך שלו ובונה. ועושה חזית מבחוץ. לפיכך אם נפל הכותל. המקום והאבנים שלו. אם עשו מדעת שניהן בונין את הכותל באמצע ועושין חזית מכאן ומכאן. לפיכך אם נפל הכותל. המקום והאבנים של שניהם: \n",
+ "המקיף את חבירו משלש רוחותיו. וגדר את הראשונה. ואת השניה ואת השלישית. אין מחייבין אותו. רבי יוסי אומר אם עמד וגדר את הרביעית מגלגלין עליו את הכל: \n",
+ "כותל חצר שנפל מחייבין אותו לבנותו. עד ארבע אמות. בחזקת שנתן. עד שיביא ראיה שלא נתן. מארבע אמות ולמעלה. אין מחייבין אותו. סמך לו כותל אחר אף על פי שלא נתן עליו את התקרה. מגלגלין עליו את הכל. בחזקת שלא נתן. עד שיביא ראיה שנתן: \n",
+ "כופין אותו לבנות בית שער. ודלת לחצר. רבן שמעון בן גמליאל אומר לא כל החצרות ראויות לבית שער. כופין אותו לבנות לעיר. חומה ודלתים ובריח. רבן שמעון בן גמליאל אומר לא כל העיירות ראויות לחומה. כמה יהא בעיר. ויהא כאנשי העיר. שנים עשר חודש. קנה בה בית דירה. הרי הוא כאנשי העיר מיד: \n",
+ "אין חולקין את החצר. עד שיהא ארבע אמות לזה. וארבע אמות לזה. ולא את השדה. עד שיהא בה תשעה קבין לזה. ותשעה קבין לזה. רבי יהודה אומר עד שיהא בה תשעת חצאי קבין לזה. ותשעת חצאי קבין לזה. ולא את הגנה. עד שיהא בה חצי קב לזה. וחצי קב לזה. רבי עקיבא אומר בית רובע. ולא את הטרקלין. ולא את המורן ולא את השובך. ולא את הטלית. ולא את המרחץ. ולא את בית הבד. עד שיהא בהן כדי לזה. וכדי לזה. זה הכלל כל שיחלק ושמו עליו. חולקין. ואם לאו אין חולקין. אימתי. בזמן שאין שניהם רוצים. אבל בזמן ששניהם רוצים. אפילו בפחות מכאן. יחלוקו. וכתבי הקודש. אף על פי ששניהם רוצים. לא יחלוקו: \n"
+ ],
+ [
+ "לא יחפור אדם בור סמוך לבורו של חבירו. ולא שיח. ולא מערה. ולא אמת המים. ולא נברכת כובסין. אלא אם כן הרחיק מכותל חבירו שלשה טפחים וסד בסיד. מרחיקין את הגפת. ואת הזבל. ואת המלח. ואת הסיד. ואת הסלעים. מכותלו של חבירו שלשה טפחים. וסד בסיד. מרחיקין את הזרעים. ואת המחרישה. ואת מי רגלים מן הכותל שלשה טפחים. ומרחיקין את הרחים שלשה מן השכב. שהן ארבעה מן הרכב. ואת התנור שלשה מן הכליא. שהן ארבעה מן השפה. ",
+ "לא יעמיד אדם תנור בתוך הבית. אלא אם כן יש על גביו גובה ארבע אמות. היה מעמידו בעליה. צריך שיהא תחתיו מעזיבה שלשה טפחים. ובכירה טפח. ואם הזיק משלם מה שהזיק. רבי שמעון אומר לא אמרו כל השיעורין האלו. אלא שאם הזיק פטור מלשלם: ",
+ "לא יפתח אדם חנות של נחתומין. ושל צבעין. תחת אוצרו של חבירו. ולא רפת בקר. באמת ביין התירו. אבל לא רפת בקר. חנות שבחצר. יכול למחות בידו. ולומר לו איני יכול לישן מקול הנכנסין ומקול היוצאין. עושה כלים. יוצא ומוכר בתוך השוק. אבל אינו יכול למחות בידו. ולומר לו איני יכול לישן. לא מקול הפטיש. ולא מקול הרחים. ולא מקול התינוקות: ",
+ "מי שהיה כותלו סמוך לכותל חבירו. לא יסמוך לו כותל אחר אלא אם כן הרחיק ממנו ארבע אמות. והחלונות מלמעלן ומלמטן ומכנגדן ארבע אמות: ",
+ "מרחיקין את הסולם מן השובך ארבע אמות. כדי שלא תקפוץ הנמיה. ואת הכותל מן המזחילה. ארבע אמות. כדי שיהא זוקף את הסולם. מרחיקין את השובך מן העיר חמשים אמה. ולא יעשה אדם שובך בתוך שלו אלא אם כן יש לו חמשים אמה לכל רוח. רבי יהודה אומר בית ארבעת כורין. מלא שגר היונה. ואם לקחו. אפילו בית רובע. הרי הוא בחזקתו: ",
+ "ניפול הנמצא בתוך חמשים אמה. הרי הוא של בעל השובך. חוץ מחמשים אמה. הרי הוא של מוצאו. נמצא בין שני שובכות. קרוב לזה שלו. קרוב לזה שלו. מחצה על מחצה. שניהם יחלוקו: ",
+ "מרחיקין את האילן מן העיר. עשרים וחמש אמה ובחרוב. ובשקמה. חמשים אמה. אבא שאול אומר כל אילן סרק חמשים אמה. אם העיר קדמה. קוצץ. ואינו נותן דמים. ואם האילן קדם. קוצץ ונותן דמים. ספק זה קדם. ספק זה קדם. קוצץ ואינו נותן דמים: ",
+ "מרחיקין גורן קבוע מן העיר. חמשים אמה. לא יעשה אדם גורן קבוע בתוך שלו אלא אם כן יש לו חמשים אמה לכל רוח. ומרחיק מנטיעותיו של חבירו ומנירו. כדי שלא יזיק: ",
+ "מרחיקין את הנבילות. ואת הקברות. ואת הבורסקי מן העיר חמשים אמה. אין עושין בורסקי אלא למזרח העיר. רבי עקיבא אומר לכל רוח הוא עושה חוץ ממערבה. ומרחיק חמשים אמה ",
+ "מרחיקין את המשרה. מן הירק. ואת הכרישין. מן הבצלים. ואת החרדל. מן הדבורים. רבי יוסי מתיר בחרדל: ",
+ "מרחיקין את האילן מן הבור. עשרים וחמש אמה. ובחרוב ובשקמה. חמשים אמה. בין מלמעלה בין מן הצד. אם הבור קדמה. קוצץ ונותן דמים. ואם אילן קדם. לא יקוץ. ספק זה קדם. וספק זה קדם. לא יקוץ. רבי יוסי אומר. אף על פי שהבור קודמת לאילן לא יקוץ. שזה חופר בתוך שלו. וזה נוטע בתוך שלו: ",
+ "לא יטע אדם אילן סמוך לשדה חברו. אלא אם כן הרחיק ממנו ארבע אמות. אחד גפנים. ואחד כל אילן. היה גדר בינתים. זה סומך לגדר מכאן. וזה סומך לגדר מכאן. היו שרשים יוצאין לתוך של חבירו. מעמיק שלשה טפחים. כדי שלא יעכב את המחרישה. היה חופר בור. שיח. ומערה. קוצץ ויורד. והעצים שלו : ",
+ "אילן שהוא נוטה לשדה חבירו. קוצץ מלא המרדע על גבי המחרישה. ובחרוב ובשקמה. כנגד המשקולת. בית השלחין כל האילן כנגד המשקולת. אבא שאול אומר כל אילן סרק כנגד המשקולת: ",
+ "אילן שהוא נוטה לרשות הרבים. קוצץ. כדי שיהא גמל עובר ורוכבו. רבי יהודה אומר גמל טעון פשתן. או חבילי זמורות. רבי שמעון אומר. כל האילן כנגד המשקולת מפני הטומאה: "
+ ],
+ [
+ "חזקת הבתים. והבורות. והשיחין. והמערות. והשובכות. והמרחצאות. ובית הבדין. ובית השלחין. והעבדים. וכל שהוא עושה פירות תדיר חזקתן שלש שנים מיום ליום. שדה הבעל. חזקת השלש שנים. ואינה מיום ליום. רבי ישמעאל אומר שלשה חדשים בראשונה. ושלשה באחרונה. ושנים עשר חדש באמצע. הרי שמנה עשר חדש. רבי עקיבא אומר. חדש בראשונה. וחדש באחרונה. ושנים עשר חדש באמצע. הרי ארבעה עשר חדש. אמר רבי ישמעאל במה דברים אמורים בשדה לבן. אבל בשדה אילן כנס את תבואתו. מסק את זיתיו. כנס את קייצו. הרי אלו שלש שנים: ",
+ "שלש ארצות לחזקה. יהודה. ועבר הירדן. והגליל. היה ביהודה. והחזיק בגליל. בגליל. והחזיק ביהודה. אינה חזקה עד שיהא עמו במדינה. אמר רבי יהודה לא אמרו שלש שנים. אלא כדי שיהא באספמיא ויחזיק שנה. וילכו ויודיעוהו שנה. ויבא לשנה אחרת: ",
+ "כל חזקה שאין עמה טענה. אינה חזקה. כיצד אמר לו מה אתה עושה בתוך שלי. והוא אמר לו שלא אמר לי אדם דבר מעולם. אינה חזקה. שמכרת לי. שנתת לי במתנה. אביך מכרה לי. אביך נתנה לי במתנה. הרי זו חזקה. והבא משום ירושה. אינו צריך טענה. האומנין והשותפים והאריסין והאפוטרופין אין להם חזקה. אין לאיש חזקה בנכסי אשתו. ולא לאשה חזקה בנכסי בעלה. ולא לאב בנכסי הבן. ולא לבן בנכסי האב. במה דברים אמורים במחזיק. אבל בנותן מתנה. והאחין שחלקו. והמחזיק בנכסי הגר. נעל וגדר. ופרץ. כל שהוא. הרי זו חזקה: ",
+ "היו שנים מעידין אותו שאכלה שלש שנים. ונמצאו זוממים. משלמין לו את הכל. שנים בראשונה ושנים בשניה. ושנים בשלישית משלשין ביניהם. שלשה אחים. ואחד מצטרף עמהם. הרי אלו שלש עדיות. והן עדות אחת להזמה: ",
+ "אלו דברים שיש להם חזקה. ואלו דברים שאין להם חזקה. היה מעמיד בהמה בחצר. תנור. וכירים. ורחים. ומגדל תרנגולין. ונותן זבלו בחצר. אינה חזקה. אבל עשה מחיצה לבהמתו גבוה עשרה טפחים. וכן לתנור. וכן לכירים. וכן לרחים. הכניס תרנגולין לתוך הבית. ועשה מקום לזבלו עמוק שלשה. או גבוה שלשה. הרי זו חזקה: ",
+ "המרזב אין לו חזקה. ויש למקומו חזקה. המזחילה יש לה חזקה. סולם המצרי אין לו חזקה. ולצורי. יש לו חזקה. חלון המצרית. אין לה חזקה. ולצורית. יש לה חזקה. איזו היא חלון המצרית כל שאין ראשו של אדם יכול ליכנס לתוכה. רבי יהודה אומר אם יש לה מלבן. אף על פי שאין ראשו של אדם יכול ליכנס לתוכה. הרי זו חזקה. הזיז עד טפח יש לו חזקה ויכול למחות. פחות מטפח אין לו חזקה. ואין יכול למחות: ",
+ "לא יפתח אדם חלונותיו לחצר השותפין. לקח בית בחצר אחרת. לא יפתחנה לחצר השותפין. בנה עלייה על גבי ביתו. לא יפתחנה לחצר השותפין. אלא אם רצה בונה את החדר לפנים מביתו. ובונה עלייה על גבי ביתו. ופותחה לתוך ביתו. לא יפתח אדם לחצר השותפין. פתח כנגד פתח. וחלון כנגד חלון. היה קטן. לא יעשנו גדול. אחד לא יעשנו שנים. אבל פותח הוא לרשות הרבים פתח כנגד פתח. וחלון כנגד חלון. היה קטן. עושה אותו גדול. אחד. עושה אותו שנים: ",
+ "אין עושין חלל תחת רשות הרבים. בורות. שיחין. ומערות. רבי אליעזר מתיר. כדי שתהא עגלה מהלכת וטעונה אבנים. אין מוציאין זיזין וגזוזטראות לרשות הרבים. אלא אם רצה כונס תוך שלו ומוציא. לקח חצר. ובה זיזין וגזוזטראות. הרי זו בחזקתה: "
+ ],
+ [
+ "המוכר את הבית לא מכר היציע. ואף על פי שהיא פתוחה לתוכו. ולא את החדר שלפנים ממנו ולא את הגג. בזמן שיש לו מעקה גבוה עשרה טפחים. רבי יהודה אומר אם יש לו צורת פתח. אף על פי שאינו גבוה עשרה טפחים. אינו מכור: ",
+ "לא את הבור. ולא את הדות. אף על פי שכתב לו עומקא ורומא. וצריך ליקח לו דרך. דברי רבי עקיבא. וחכמים אומרים אינו צריך ליקח לו דרך. ומודה רבי עקיבא בזמן שאמר לו חוץ מאלו. שאינו צריך ליקח לו דרך. מכרן לאחר. רבי עקיבא אומר אינו צריך ליקח לו דרך. וחכמים אומרים צריך ליקח לו דרך. ",
+ "המוכר את הבית. מכר את הדלת. אבל לא את המפתח. מכר את המכתשת הקבועה. אבל לא את המטלטלת. מכר את האיצטרובל. אבל לא את הקלת. ולא את התנור ולא את הכירים. בזמן שאמר לו. הוא וכל מה שבתוכו. הרי כולן מכורין: ",
+ "המוכר את החצר. מכר בתים. בורות. שיחין. ומערות. אבל לא את המטלטלין. בזמן שאמר לו היא וכל מה שבתוכה. הרי כולן מכורין. בין כך ובין כך לא מכר לא את המרחץ ולא את בית הבד שבתוכה. רבי אליעזר אומר המוכר את החצר לא מכר אלא אוירה של חצר. ",
+ "המוכר את בית הבד. מכר את הים. ואת הממל. ואת הבתולות. אבל לא מכר את העכירין. ואת הגלגל. ואת הקורה. ובזמן שאמר לו. הוא. וכל מה שבתוכו. הרי כולן מכורין. רבי אליעזר אומר המוכר בית הבד. מכר את הקורה: ",
+ "המוכר את המרחץ. לא מכר את הנסרים. ואת הספסלים. ואת הוילאות. בזמן שאמר לו. הוא וכל מה שבתוכו. הרי כולן מכורין. בין כך ובין כך לא מכר לא את המגורות של מים ולא את אוצרות של עצים: ",
+ "המוכר את העיר. מכר בתים בורות שיחין ומערות מרחצאות ושובכות. בית הבדין ובית השלחין. אבל לא את המטלטלין. ובזמן שאמר לו. היא. וכל מה שבתוכה. אפילו היו בה בהמה ועבדים. הרי כולן מכורין. רבן שמעון בן גמליאל אומר. המוכר את העיר מכר את הסנטר. ",
+ "המוכר את השדה מכר את האבנים. שהם לצורכה. ואת הקנים שבכרם. שהם לצורכו. ואת התבואה שהיא מחוברת לקרקע. ואת מחיצת הקנים שהיא פחותה מבית רובע. ואת השומרה שאינה עשויה בטיט. ואת החרוב שאינו מורכב. ואת בתולת השקמה: ",
+ "אבל לא מכר לא את האבנים שאינן לצורכה. ולא את הקנים שבכרם שאינן לצורכו ולא את התבואה שהיא תלושה מן הקרקע. בזמן שאמר לו. היא וכל מה שבתוכה. הרי כולן מכורין. בין כך ובין כך לא מכר לא את מחיצת הקנים. שהיא בית רובע. ולא את השומרה שהיא עשויה בטיט. ולא את החרוב המורכב. ולא את סדן השקמה. ולא את הבור. ולא את הגת. ולא את השובך. בין חרבין בין ישובין. וצריך ליקח לו דרך. דברי רבי עקיבא. וחכמים אומרים אינו צריך. ומודה רבי עקיבא בזמן שאמר לו חוץ מאלו שאינו צריך ליקח לו דרך. מכרן לאחר. רבי עקיבא אומר אינו צריך ליקח לו דרך. וחכמים אומרים צריך ליקח לו דרך. במה דברים אמורים במוכר. אבל בנותן מתנה נותן את כולם. האחין שחלקו. זכו בשדה. זכו בכולם. המחזיק בנכסי הגר. החזיק בשדה. החזיק בכולם. המקדיש את השדה. הקדיש את כולם. רבי שמעון אומר המקדיש שדה לא הקדיש אלא את החרוב המורכב. ואת סדן השקמה: "
+ ],
+ [
+ "המוכר את הספינה מכר את התורן. ואת הנס. ואת העוגין. ואת כל המנהיגין אותה. אבל לא מכר לא את העבדים. ולא את המרצופין. ולא את האנתיקי. ובזמן שאמר לו היא וכל מה שבתוכה. הרי כולן מכורין. מכר את הקרון. לא מכר את הפרדות. מכר את הפרדות. לא מכר את הקרון. מכר את הצמד. לא מכר את הבקר. מכר את הבקר. לא מכר את הצמד. רבי יהודה אומר הדמים מודיעין. כיצד אמר לו מכור לי צמדך במאתים זוז הדבר ידוע שאין הצמד במאתים זוז. וחכמים אומרים אין הדמים ראיה: ",
+ "המוכר את החמור. לא מכר כליו. נחום המדי אומר מכר כליו. רבי יהודה אומר פעמים מכורין. ופעמים אינן מכורין. כיצד היה חמור לפניו. וכליו עליו. ואמר לו מכור לי חמורך זה. הרי כליו מכורין. חמורך הוא. אין כליו מכורין: ",
+ "המוכר את החמור מכר את הסייח. מכר את הפרה לא מכר את בנה. מכר אשפה מכר זבלה. מכר בור מכר מימיו. מכר כוורת מכר דבורים. מכר שובך. מכר יונים. הלוקח פירות שובך מחבירו מפריח בריכה ראשונה. פירות כוורת. נוטל שלשה נחילין ומסרס. חלות דבש. מניח שתי חלות. זיתים לקוץ. מניח שתי גרופיות: ",
+ "הקונה שני אילנות בתוך שדה חברו. הרי זה לא קנה קרקע. רבי מאיר אומר קנה קרקע. הגדילו לא ישפה. והעולה מן הגזע שלו. ומן השרשים של בעל הקרקע. ואם מתו. אין לו קרקע. קנה שלשה קנה קרקע. הגדילו ישפה. והעולה מן הגזע ומן השרשין. שלו. ואם מתו יש לו קרקע: ",
+ "המוכר ראש בהמה גסה לא מכר את הרגלים. מכר את הרגלים לא מכר את הראש. מכר את הקנה לא מכר את הכבד. מכר את הכבד. לא מכר את הקנה. אבל בדקה מכר את הראש מכר את הרגלים. מכר את הרגלים. לא מכר את הראש. מכר את הקנה. מכר את הכבד. מכר את הכבד. לא מכר את הקנה: ",
+ "ארבע מדות במוכרין. מכר לו חטים יפות ונמצאו רעות. הלוקח יכול לחזור בו. רעות ונמצאו יפות. מוכר יכול לחזור בו. רעות ונמצאו רעות. יפות ונמצאו יפות. אין אחד מהם יכול לחזור בו. שחמתית ונמצאת לבנה. לבנה ונמצאת שחמתית. עצים של זית ונמצאו של שקמה. של שקמה. ונמצאו של זית. יין ונמצא חומץ. חומץ ונמצא יין. שניהם יכולין לחזור בהן: ",
+ "המוכר פירות לחבירו משך ולא מדד. קנה. מדד ולא משך. לא קנה. אם היה פקח. שוכר את מקומן. הלוקח פשתן מחבירו. הרי זה לא קנה. עד שיטלטלנו ממקום למקום. ואם היה במחובר לקרקע. ותלש כל שהוא. קנה: ",
+ "המוכר יין ושמן לחבירו. והוקרו. או שהוזלו. אם עד שלא נתמלאת המדה. למוכר. משנתמלאת המדה. ללוקח. ואם היה סרסור ביניהן. נשברה החבית. נשברה לסרסור. וחייב להטיף לו שלש טפין. הרכינה ומיצה. הרי הוא של מוכר. והחנוני. אינו חייב להטיף שלש טפין. רבי יהודה אומר ערב שבת עם חשכה. פטור: ",
+ "השולח את בנו אצל חנוני ופונדיון בידו ומדד לו באיסר שמן. ונתן לו את האיסר. שבר את הצלוחית. ואבד את האיסר. חנוני חייב. רבי יהודה פוטר. שעל מנת כן שלחו. ומודים חכמים לרבי יהודה. בזמן שהצלוחית ביד התינוק. ומדד חנוני לתוכה חנוני פטור: ",
+ "הסיטון מקנח מדותיו אחת לשלשים יום. ובעל הבית אחת לשנים עשר חדש. רבן שמעון בן גמליאל אומר. חלוף הדברים. חנוני מקנח מדותיו פעמים בשבת וממחה משקלותיו פעם אחת בשבת. ומקנח מאזנים על כל משקל ומשקל: ",
+ "אמר רבן שמעון בן גמליאל במה דברים אמורים בלח. אבל ביבש אינו צריך. וחייב להכריע לו טפח. היה שוקל לו עין בעין. נותן לו גירומיו. אחד לעשרה בלח. ואחד לעשרים ביבש. מקום שנהגו למוד בדקה. לא ימוד בגסה. בגסה. לא ימוד בדקה. למחוק. לא יגדוש. לגדוש. לא ימחוק: "
+ ],
+ [
+ "המוכר פירות לחברו. ולא צמחו. ואפילו זרע פשתן. אינו חייב באחריותן. רבן שמעון בן גמליאל אומר. זרעוני גנה שאינן נאכלין חייב באחריותן: ",
+ "המוכר פירות לחבירו. הרי זה מקבל עליו רובע טנופת לסאה. תאנים. מקבל עליו עשר מתולעות למאה. מרתף של יין. מקבל עליו עשר קוססות למאה. קנקנים בשרון. מקבל עליו עשר פיטסיאות למאה: ",
+ "המוכר יין לחבירו והחמיץ. אינו חייב באחריותו. ואם ידוע שיינו מחמיץ. הרי זה מקח טעות. ואם אמר לו. יין מבושם אני מוכר לך. חייב להעמיד לו עד העצרת. וישן משל אשתקד. ומיושן משל שלש שנים: ",
+ "המוכר מקום לחבירו לבנות לו בית. וכן המקבל מחבירו לבנות לו בית חתנות לבנו. ובית אלמנות לבתו. בונה ארבע אמות על שש דברי רבי עקיבא. רבי ישמעאל אומר רפת בקר הוא זה. הרוצה לעשות רפת בקר. בונה ארבע אמות על שש. בית קטן. שש על שמנה. גדול. שמנה על עשר. טרקלין. עשר על עשר. רומו כחצי ארכו וכחצי רחבו. ראיה לדבר היכל. רבן שמעון בן גמליאל אומר הכל כבנין ההיכל. ",
+ "מי שיש לו בור לפנים מביתו של חבירו. נכנס בשעה שדרך בני אדם נכנסין. ויוצא בשעה שדרך בני אדם יוצאין. ואינו מכניס בהמתו ומשקה מבורו אלא ממלא ומשקה מבחוץ. וזה עושה לו פותחת. וזה עושה לו פותחת: ",
+ "מי שיש לו גינה לפנים מגינתו של חבירו. נכנס בשעה שדרך בני אדם נכנסים. ויוצא בשעה שדרך בני אדם יוצאין. ואינו מכניס לתוכה תגרין. ולא יכנס מתוכה לתוך שדה אחרת. והחיצון זורע את הדרך. נתנו לו דרך מן הצד מדעת שניהם. נכנס בשעה שהוא רוצה. ויוצא בשעה שהוא רוצה. ומכניס לתוכה תגרין. ולא יכנס מתוכה. לתוך שדה אחרת. וזה וזה אינם רשאים לזורעה: ",
+ "מי שהיתה דרך הרבים עוברת בתוך שדהו. נטלה ונתן להם מן הצד. מה שנתן נתן ושלו לא הגיעו. דרך היחיד ארבע אמות. דרך הרבים שש עשרה אמה. דרך המלך אין לה שיעור. דרך הקבר אין לה שיעור. המעמד דייני צפורי אמרו בית ארבעת קבין: ",
+ "המוכר מקום לחבירו. לעשות לו קבר. וכן המקבל מחבירו לעשות לו קבר. עושה תוכה של מערה ארבע אמות על שש. ופותח לתוכה שמונה כוכין. שלש מכאן ושלש מכאן ושתים מכנגדן. וכוכין אורכן ארבע אמות. ורומן שבעה. ורחבן ששה. רבי שמעון אומר עושה תוכה של מערה שש אמות על שמנה. ופותח לתוכה שלשה עשר כוך. ארבעה מכאן וארבעה מכאן ושלשה מכנגדן. ואחד מימין הפתח ואחד מן השמאל. ועושה חצר על פי המערה שש על שש כמלא המטה וקובריה. ופותח לתוכה שתי מערות אחת מכאן ואחת מכאן. רבי שמעון אומר ארבע לארבע רוחותיה. רבן שמעון בן גמליאל אומר הכל לפי הסלע: "
+ ],
+ [
+ "האומר לחבירו בית כור עפר אני מוכר לך. היו שם נקעים עמוקים עשרה טפחים. או סלעים גבוהים עשרה טפחים אינן נמדדין עמה. פחות מכאן נמדדין עמה. ואם אמר לו כבית כור עפר. אפילו היו שם נקעים עמוקים יותר מעשרה טפחים. או סלעים גבוהין יותר מעשרה טפחים. הרי אלו נמדדין עמה. ",
+ "בית כור עפר אני מוכר לך מדה בחבל. פחת כל שהוא ינכה. הותיר כל שהוא יחזיר. אם אמר הן חסר הן יתר. אפילו פחת רובע לסאה או הותיר רובע לסאה הגיעו. יותר מכאן יעשה חשבון. מה הוא מהדר לו. מעות. ואם רצה. מחזיר לו קרקע. ולמה אמרו מחזיר לו מעות. לייפות כחו של מוכר. שאם שייר בשדה בית תשעה קבין. ובגינה בית חצי קב. וכדברי רבי עקיבא בית רובע. מחזיר לו את הקרקע. ולא את הרובע בלבד הוא מחזיר אלא את כל המותר: ",
+ "מדה בחבל אני מוכר לך הן חסר הן יתר. בטל הן חסר הן יתר מדה בחבל. הן חסר הן יתר מדה בחבל. בטל מדה בחבל הן חסר הן יתר. דברי בן ננס. בסימניו ובמצריו. פחות משתות הגיעו. עד שתות ינכה: ",
+ "האומר לחבירו חצי שדה אני מוכר לך. משמנין ביניהן ונוטל חצי שדהו. חציה בדרום אני מוכר לך. משמנין ביניהן. ונוטל חציה בדרום. והוא מקבל עליו מקום הגדר. חריץ. ובן חריץ. וכמה הוא חריץ ששה טפחים. ובן חריץ. שלשה: "
+ ],
+ [
+ "יש נוחלין ומנחילין. ויש נוחלין ולא מנחילין. מנחילין ולא נוחלין. לא נוחלין ולא מנחילין. ואלו נוחלין ומנחילין. האב את הבנים. והבנים את האב. והאחין מן האב. נוחלין ומנחילין. האיש את אמו. והאיש את אשתו. ובני אחיות. נוחלין ולא מנחילין. האשה את בניה. והאשה את בעלה. ואחי האם. מנחילין ולא נוחלין. והאחים מן האם לא נוחלין ולא מנחילין: ",
+ "סדר נחלות כך הוא. (במדבר כז, ח) איש כי ימות ובן אין לו והעברתם את נחלתו לבתו. בן קודם לבת. וכל יוצאי יריכו של בן קודמין לבת. בת קודמת לאחין. יוצאי יריכה של בת. קודמין לאחין. אחין קודמין לאחי האב. יוצאי יריכן של אחין קודמין לאחי האב. זה הכלל כל הקודם בנחלה. יוצאי יריכו קודמין. והאב קודם לכל יוצאי יריכו: ",
+ "בנות צלפחד נטלו שלשה חלקים בנחלה. חלק אביהן שהיה עם יוצאי מצרים. וחלקו עם אחיו בנכסי חפר. ושהיה בכור. נוטל שני חלקים: ",
+ "אחד הבן ואחד הבת. בנחלה. אלא שהבן נוטל פי שנים בנכסי האב. ואינו נוטל פי שנים בנכסי האם. והבנות נזונות מנכסי האב. ואינן נזונות מנכסי האם. ",
+ "האומר איש פלוני בני בכור לא יטול פי שנים. איש פלוני בני לא יירש עם אחיו. לא אמר כלום. שהתנה על מה שכתוב בתורה. המחלק נכסיו לבניו על פיו. ריבה לאחד. ומיעט לאחד והשוה להן את הבכור. דבריו קיימין. ואם אמר משום ירושה. לא אמר כלום. כתב בין בתחלה. בין באמצע. בין בסוף. משום מתנה. דבריו קיימין. האומר איש פלוני יירשני. במקום שיש בת. בתי תירשני במקום שיש בן. לא אמר כלום. שהתנה על מה שכתוב בתורה. רבי יוחנן בן ברוקה אומר אם אמר על מי שהוא ראוי לירושה דבריו קיימין. ועל מי שאין ראוי לירושה. אין דבריו קיימין. הכותב את נכסיו לאחרים. והניח את בניו. מה שעשה עשוי. אבל אין רוח חכמים נוחה הימנו. רבן שמעון בן גמליאל אומר אם לא היו בניו נוהגין כשורה. זכור לטוב: ",
+ "האומר זה בני. נאמן. זה אחי. אינו נאמן. ונוטל עמו בחלקו. מת. יחזרו נכסים למקומן. נפלו לו נכסים ממקום אחר. יירשו אחיו עמו. מי שמת. ונמצאת דייתיקי קשורה על יריכו. הרי זו אינה כלום זיכה בה לאחר. בין מן היורשין. בין שאינו מן היורשין. דבריו קיימין: ",
+ "הכותב נכסיו לבניו. צריך שיכתוב מהיום ולאחר מיתה דברי רבי יהודה. רבי יוסי אומר אינו צריך. הכותב נכסיו לבנו. לאחר מותו. האב אינו יכול למכור. מפני שהן כתובין לבן. והבן אינו יכול למכור מפני שהן ברשות האב. מכר האב מכורין עד שימות. מכר הבן. אין ללוקח בהן כלום עד שימות האב. האב תולש ומאכיל לכל מי שירצה. ומה שהניח תלוש הרי הוא של יורשין. הניח בנים גדולים וקטנים. אין הגדולים מתפרנסים על הקטנים. ולא הקטנים נזונין על הגדולים. אלא חולקין בשוה. נשאו הגדולים. ישאו הקטנים. ואם אמרו קטנים. הרי אנו נושאים כדרך שנשאתם אתם אין שומעין להם. אלא מה שנתן להם אביהם נתן. ",
+ "הניח בנות גדולות וקטנות. אין הגדולות מתפרנסות על הקטנות. ולא הקטנות נזונות על הגדולות. אלא חולקות בשוה. נשאו גדולות ישאו קטנות. ואם אמרו קטנות. הרי אנו נושאות כדרך שנשאתם אתם. אין שומעין להן. זה חומר בבנות מבבנים. שהבנות נזונות על הבנים. ואין נזונות על הבנות: "
+ ],
+ [
+ "מי שמת והניח בנים ובנות. בזמן שהנכסים מרובים. בנים יירשו והבנות יזונו. נכסין מועטין הבנות יזונו. והבנים ישאלו על הפתחים. אדמון אומר בשביל שאני זכר הפסדתי. אמר רבן גמליאל רואה אני את דברי אדמון: \n",
+ "הניח בנים ובנות וטומטום. בזמן שהנכסים מרובים. הזכרים דוחין אותו אצל נקבות. נכסין מועטין. הנקבות דוחות אותו אצל זכרים. האומר אם תלד אשתי זכר יטול מנה. ילדה זכר נוטל מנה. נקבה מאתים. ילדה נקבה נוטלת מאתים. אם זכר מנה אם נקבה מאתים. ילדה זכר ונקבה. זכר נוטל מנה. והנקבה נוטלת מאתים. ילדה טומטום אינו נוטל. אם אמר כל מה שתלד אשתי יטול. הרי זה יטול. ואם אין שם יורש אלא הוא. יורש את הכל: \n",
+ "הניח בנים גדולים וקטנים. השביחו גדולים את הנכסים. השביחו לאמצע. אם אמרו ראו מה שהניח לנו אבא. הרי אנו עושים ואוכלין השביחו לעצמן. וכן האשה שהשביחה את הנכסים. השביחה לאמצע. אם אמרה ראו מה שהניח לי בעלי. הרי אני עושה ואוכלת השביחה לעצמה: \n",
+ "האחין השותפין. שנפל אחד מהן לאומנות. נפל לאמצע. חלה ונתרפא. נתרפא משל עצמו. האחין שעשו מקצתן שושבינות בחיי האב. חזרה שושבינות. חזרה לאמצע. שהשושבינות נגבית בבית דין. אבל השולח לחבירו כדי יין וכדי שמן. אין נגבין בבית דין. מפני שהן גמילות חסדים: \n",
+ "השולח סבלונות לבית חמיו. שלח שם מאה מנה ואכל שם סעודת חתן אפילו בדינר אינן נגבין. לא אכל שם סעודת חתן הרי אלו נגבין. שלח סבלונות מרובין שיחזרו עמה לבית בעלה. הרי אלו נגבין. סבלונות מועטין שתשתמש בהן בבית אביה אינן נגבין: \n",
+ "שכיב מרע שכתב כל נכסיו לאחרים ושייר קרקע כל שהוא. מתנתו קיימת. לא שייר קרקע כל שהוא. אין מתנתו קיימת. לא כתב בה שכיב מרע. הוא אומר שכיב מרע היה. והן אומרים בריא היה. צריך להביא ראיה שהיה שכיב מרע. דברי רבי מאיר. וחכמים אומרים המוציא מחבירו עליו הראיה: \n",
+ "המחלק נכסיו על פיו. רבי אליעזר אומר אחד בריא. ואחד מסוכן. נכסים שיש להן אחריות. נקנין בכסף. ובשטר. ובחזקה. ושאין להן אחריות. אין נקנין אלא במשיכה. אמרו לו מעשה באמן של בני רוכל שהיתה חולה ואמרה תנו כבינתי לבתי. והיא בשנים עשר מנה. ומתה. וקיימו את דבריה. אמר להן. בני רוכל תקברם אמן. וחכמים אומרים בשבת דבריו קיימין. מפני שאין יכול לכתוב. אבל לא בחיל. רבי יהושע אומר בשבת אמרו קל וחומר בחול. כיוצא בו זכין לקטן ואין זכין לגדול רבי יהושע אומר לקטן אמרו. קל וחומר לגדול: \n",
+ "נפל הבית עליו ועל אביו. או עליו ועל מורישיו. והיתה עליו כתובת אשה ובעל חוב. יורשי האב אומרים הבן מת ראשון ואחר כך מת האב. בעלי החוב אומרים. האב מת ראשון ואחר כך מת הבן. בית שמאי אומרים יחלוקו. ובית הלל אומרים נכסים בחזקתן: \n",
+ "נפל הבית עליו ועל אשתו. יורשי הבעל אומרים האשה מתה ראשונה ואחר כך מת הבעל. יורשי האשה אומרים הבעל מת ראשון ואחר כך מתה האשה. בית שמאי אומרים יחלוקו. ובית הלל אומרים נכסים בחזקתן. כתובה בחזקת יורשי הבעל. נכסים הנכנסים והיוצאין עמה. בחזקת יורשי האב: \n",
+ "נפל הבית עליו. ועל אמו. אלו ואלו מודים שיחלוקו. אמר רבי עקיבא מודה אני בזה שהנכסים בחזקתן. אמר לו בן עזאי על החלוקין אנו מצטערין. אלא שבאת לחלק עלינו את השוין: \n"
+ ],
+ [
+ "גט פשוט עדיו מתוכו. ומקושר עדיו מאחוריו. פשוט שכתבו עדיו מאחוריו. ומקושר שכתבו עדיו מתוכו. שניהם פסולים. רבי חנינא בן גמליאל אומר מקושר שכתבו עדיו מתוכו כשר. מפני שיכול לעשותו פשוט. רבן שמעון בן גמליאל אומר הכל כמנהג המדינה: ",
+ "גט פשוט עדיו בשנים. ומקושר בשלשה. פשוט שכתוב בו עד אחד. ומקושר שכתוב בו שני עדים. שניהם פסולין. כתב בו זוזין מאה דאינון סלעין עשרין. אין לו אלא עשרין. זוזין מאה דאינון תלתין סלעין. אין לו אלא מנה. כסף זוזין דאינון ונמחק. אין פחות משתים. כסף סלעין דאינון ונמחק. אין פחות משנים. דרכונות דאינון ונמחק. אין פחות משתים. כתוב בו מלמעלה מנה ומלמטה מאתים. מלמעלה מאתים ומלמטה מנה הכל הולך אחר התחתון. אם כן למה כותבין את העליון. שאם תמחק אות אחת מן התחתון. ילמד מן העליון: ",
+ "כותבין גט לאיש. אף על פי שאין אשתו עמו. והשובר לאשה. אף על פי שאין בעלה עמה. ובלבד שיהא מכירן. והבעל נותן שכר. כותבין שטר ללוה. אף על פי שאין מלוה עמו. ואין כותבין למלוה. עד שיהא לוה עמו. והלוה נותן שכר. כותבין שטר למוכר. אף על פי שאין לוקח עמו. ואין כותבין ללוקח. עד שיהא מוכר עמו. והלוקח נותן שכר: ",
+ "אין כותבין שטרי אירוסין ונשואין. אלא מדעת שניהם. והחתן נותן שכר. אין כותבין שטרי אריסות וקבלנות אלא מדעת שניהם. והמקבל נותן שכר. אין כותבין שטרי בירורין. וכל מעשה בית דין. אלא מדעת שניהם ושניהם נותנים שכר. רבן שמעון בן גמליאל אומר. שניהם כותבין שנים. לזה לעצמו. ולזה לעצמו: ",
+ "מי שפרע מקצת חובו. והשליש את שטרו. ואמר לו אם לא נתתי לך מכאן ועד יום פלוני. תן לו שטרו. הגיע זמן ולא נתן. רבי יוסי אומר יתן. רבי יהודה אומר לא יתן: ",
+ "מי שנמחק שטר חובו מעידין עליו עדים. ובא לפני בית דין ועושין לו קיום. איש פלוני בן פלוני נמחק שטרו ביום פלוני. ופלוני ופלוני עדיו. מי שפרע מקצת חובו. רבי יהודה אומר יחליף. רבי יוסי אומר. יכתוב שובר. אמר רבי יהודה נמצא זה צריך להיות שומר שוברו מן העכברים. אמר לו רבי יוסי כך יפה לו. ולא יורע כחו של זה: ",
+ "שני אחין. אחד עני ואחד עשיר. והניח להן אביהן מרחץ ובית הבד. עשאן לשכר. השכר לאמצע. עשאן לעצמן. הרי העשיר אומר לעני קח לך עבדים וירחצו במרחץ. קח לך זיתים ובא ועשם בבית הבד. שנים שהיו בעיר אחת. שם אחד יוסף בן שמעון ושם אחר יוסף בן שמעון. אין יכולין להוציא שטר חוב. זה על זה. ולא אחר יכול להוציא עליהן שטר חוב. נמצא לאחד בין שטרותיו שטרו של יוסף בן שמעון פרוע. שטרות שניהן פרועין. כיצד יעשו. ישלשו. ואם היו משולשים יכתבו סימן. ואם היו מסומנין. יכתבו כהן. האומר לבנו שטר בין שטרותי פרוע. ואיני יודע איזהו. שטרות כולן פרועין. נמצא לאחד שם שנים. הגדול פרוע. והקטן אינו פרוע. המלוה את חבירו על ידי ערב. לא יפרע מן הערב. ואם אמר על מנת שאפרע ממי שארצה. יפרע מן הערב. רבן שמעון בן גמליאל אומר אם יש נכסים ללוה בין כך ובין כך לא יפרע מן הערב. וכן היה רבן שמעון בן גמליאל אומר הערב לאשה בכתובתה. והיה בעלה מגרשה. ידירנה הנאה. שמא יעשו קנוניא על נכסים של זה ויחזיר את אשתו: ",
+ "המלוה את חבירו בשטר. גובה מנכסים משועבדים. על ידי עדים. גובה מנכסים בני חורין. הוציא עליו כתב ידו שהוא חייב לו. גובה מנכסים בני חורין. ערב היוצא לאחר חיתום שטרות. גובה מנכסים בני חורין. מעשה בא לפני רבי ישמעאל. ואמר גובה מנכסים בני חורין. אמר לו בן ננס אינו גובה. לא מנכסים משועבדים. ולא מנכסים בני חורין. אמר לו למה. אמר לו הרי החונק את אחד בשוק. ומצאו חבירו ואמר לו הנח לו. פטור. שלא על אמונתו הלוהו. אלא איזהו ערב שהוא חייב. הלוהו ואני נותן לך חייב. שכן על אמונתו הלוהו. אמר רבי ישמעאל הרוצה שיחכים יעסוק בדיני ממונות שאין לך מקצוע בתורה גדול מהן שהן כמעין הנובע. והרוצה שיעסוק בדיני ממונות. ישמש את שמעון בן ננס: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..12d15b06458185ed98c05ca341d17d567f59aa84
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/Torat Emet 357.json
@@ -0,0 +1,133 @@
+{
+ "language": "he",
+ "title": "Mishnah Bava Batra",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "הַשֻּׁתָּפִין שֶׁרָצוּ לַעֲשׂוֹת מְחִצָּה בֶּחָצֵר, בּוֹנִין אֶת הַכֹּתֶל בָּאֶמְצַע. מְקוֹם שֶׁנָּהֲגוּ לִבְנוֹת גָּוִיל, גָּזִית, כְּפִיסִין, לְבֵנִים, בּוֹנִים, הַכֹּל כְּמִנְהַג הַמְּדִינָה. בְּגָוִיל, זֶה נוֹתֵן שְׁלֹשָׁה טְפָחִים, וְזֶה נוֹתֵן שְׁלֹשָׁה טְפָחִים. בְּגָזִית, זֶה נוֹתֵן טְפָחַיִם וּמֶחֱצָה, וְזֶה נוֹתֵן טְפָחַיִם וּמֶחֱצָה. בִּכְפִיסִין, זֶה נוֹתֵן טְפָחַיִם, וְזֶה נוֹתֵן טְפָחַיִם. בִּלְבֵנִים, זֶה נוֹתֵן טֶפַח וּמֶחֱצָה, וְזֶה נוֹתֵן טֶפַח וּמֶחֱצָה. לְפִיכָךְ אִם נָפַל הַכֹּתֶל, הַמָּקוֹם וְהָאֲבָנִים שֶׁל שְׁנֵיהֶם: \n",
+ "וְכֵן בְּגִנָּה, מְקוֹם שֶׁנָּהֲגוּ לִגְדֹּר מְחַיְּבִין אוֹתוֹ. אֲבָל בְּבִקְעָה, מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִגְדֹּר אֵין מְחַיְּבִין אוֹתוֹ, אֶלָּא אִם רוֹצֶה כּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּבוֹנֶה, וְעוֹשֶׂה חֲזִית מִבַּחוּץ. לְפִיכָךְ אִם נָפַל הַכֹּתֶל, הַמָּקוֹם וְהָאֲבָנִים שֶׁלּוֹ. אִם עָשׂוּ מִדַּעַת שְׁנֵיהֶן, בּוֹנִין אֶת הַכֹּתֶל בָּאֶמְצַע, וְעוֹשִׂין חָזִית מִכָּאן וּמִכָּאן. לְפִיכָךְ אִם נָפַל הַכֹּתֶל, הַמָּקוֹם וְהָאֲבָנִים שֶׁל שְׁנֵיהֶם: \n",
+ "הַמַּקִּיף אֶת חֲבֵרוֹ מִשְּׁלשׁ רוּחוֹתָיו, וְגָדַר אֶת הָרִאשׁוֹנָה וְאֶת הַשְּׁנִיָּה וְאֶת הַשְּׁלִישִׁית, אֵין מְחַיְּבִין אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, אִם עָמַד וְגָדַר אֶת הָרְבִיעִית, מְגַלְגְּלִין עָלָיו אֶת הַכֹּל: \n",
+ "כֹּתֶל חָצֵר שֶׁנָּפַל, מְחַיְּבִין אוֹתוֹ לִבְנוֹתוֹ עַד אַרְבַּע אַמּוֹת, בְּחֶזְקַת שֶׁנָּתַן, עַד שֶׁיָּבִיא רְאָיָה שֶׁלֹּא נָתָן. מֵאַרְבַּע אַמּוֹת וּלְמַעְלָה, אֵין מְחַיְּבִין אוֹתוֹ. סָמַךְ לוֹ כֹתֶל אַחֵר, אַף עַל פִּי שֶׁלֹּא נָתַן עָלָיו אֶת הַתִּקְרָה, מְגַלְגְּלִין עָלָיו אֶת הַכֹּל, בְּחֶזְקַת שֶׁלֹּא נָתַן, עַד שֶׁיָּבִיא רְאָיָה שֶׁנָּתָן: \n",
+ "כּוֹפִין אוֹתוֹ לִבְנוֹת בֵּית שַׁעַר וְדֶלֶת לֶחָצֵר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הַחֲצֵרוֹת רְאוּיוֹת לְבֵית שָׁעַר. כּוֹפִין אוֹתוֹ לִבְנוֹת לָעִיר חוֹמָה וּדְלָתַיִם וּבְרִיחַ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָעֲיָרוֹת רְאוּיוֹת לְחוֹמָה. כַּמָּה יְהֵא בָעִיר וִיהֵא כְאַנְשֵׁי הָעִיר, שְׁנֵים עָשָׂר חֹדֶשׁ. קָנָה בָהּ בֵּית דִּירָה, הֲרֵי הוּא כְאַנְשֵׁי הָעִיר מִיָּד: \n",
+ "אֵין חוֹלְקִין אֶת הֶחָצֵר, עַד שֶׁיְּהֵא אַרְבַּע אַמּוֹת לָזֶה וְאַרְבַּע אַמּוֹת לָזֶה. וְלֹא אֶת הַשָּׂדֶה, עַד שֶׁיְּהֵא בָהּ תִּשְׁעָה קַבִּין לָזֶה וְתִשְׁעָה קַבִּין לָזֶה. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיְּהֵא בָהּ תִּשְׁעַת חֲצָאֵי קַבִּין לָזֶה וְתִשְׁעַת חֲצָאֵי קַבִּין לָזֶה. וְלֹא אֶת הַגִּנָּה, עַד שֶׁיְּהֵא בָהּ חֲצִי קַב לָזֶה וַחֲצִי קַב לָזֶה. רַבִּי עֲקִיבָא אוֹמֵר, בֵּית רֹבַע. וְלֹא אֶת הַטְּרַקְלִין, וְלֹא אֶת הַמּוֹרָן, וְלֹא אֶת הַשּׁוֹבָךְ, וְלֹא אֶת הַטַּלִּית, וְלֹא אֶת הַמֶּרְחָץ, וְלֹא אֶת בֵּית הַבַּד, עַד שֶׁיְּהֵא בָהֶן כְּדֵי לָזֶה וּכְדֵי לָזֶה. זֶה הַכְּלָל, כָּל שֶׁיֵּחָלֵק וּשְׁמוֹ עָלָיו, חוֹלְקִין. וְאִם לָאו, אֵין חוֹלְקִין. אֵימָתַי, בִּזְמַן שֶׁאֵין שְׁנֵיהֶם רוֹצִים. אֲבָל בִּזְמַן שֶׁשְּׁנֵיהֶם רוֹצִים, אֲפִלּוּ בְפָחוֹת מִכָּאן, יַחֲלֹקוּ. וְכִתְבֵי הַקֹּדֶשׁ, אַף עַל פִּי שֶׁשְּׁנֵיהֶם רוֹצִים, לֹא יַחֲלֹקוּ: \n"
+ ],
+ [
+ "לֹא יַחְפֹּר אָדָם בּוֹר סָמוּךְ לְבוֹרוֹ שֶׁל חֲבֵרוֹ, וְלֹא שִׁיחַ, וְלֹא מְעָרָה, וְלֹא אַמַּת הַמַּיִם, וְלֹא נִבְרֶכֶת כּוֹבְסִין, אֶלָּא אִם כֵּן הִרְחִיק מִכֹּתֶל חֲבֵרוֹ שְׁלשָׁה טְפָחִים, וְסָד בְּסִיד. מַרְחִיקִין אֶת הַגֶּפֶת וְאֶת הַזֶּבֶל וְאֶת הַמֶּלַח וְאֶת הַסִּיד וְאֶת הַסְּלָעִים מִכָּתְלוֹ שֶׁל חֲבֵרוֹ שְׁלשָׁה טְפָחִים, וְסָד בְּסִיד. מַרְחִיקִין אֶת הַזְּרָעִים, וְאֶת הַמַּחֲרֵשָׁה, וְאֶת מֵי רַגְלַיִם מִן הַכֹּתֶל שְׁלשָׁה טְפָחִים. וּמַרְחִיקִין אֶת הָרֵחַיִם שְׁלשָׁה מִן הַשֶּׁכֶב, שֶׁהֵן אַרְבָּעָה מִן הָרָכֶב. וְאֶת הַתַּנוּר, שְׁלשָׁה מִן הַכִּלְיָא, שֶׁהֵן אַרְבָּעָה מִן הַשָּׂפָה: \n",
+ "לֹא יַעֲמִיד אָדָם תַּנּוּר בְּתוֹךְ הַבַּיִת, אֶלָּא אִם כֵּן יֵשׁ עַל גַּבָּיו גֹּבַהּ אַרְבַּע אַמּוֹת. הָיָה מַעֲמִידוֹ בָעֲלִיָּה, צָרִיך שֶׁיְּהֵא תַחְתָּיו מַעֲזִיבָה שְׁלשָׁה טְפָחִים. וּבַכִּירָה, טֶפַח. וְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא אָמְרוּ כָל הַשִּׁעוּרִין הָאֵלּוּ, אֶלָּא שֶׁאִם הִזִּיק, פָּטוּר מִלְּשַׁלֵּם: \n",
+ "לֹא יִפְתַּח אָדָם חֲנוּת שֶׁל נַחְתּוֹמִין וְשֶׁל צַבָּעִין תַּחַת אוֹצָרוֹ שֶׁל חֲבֵרוֹ. וְלֹא רֶפֶת בָּקָר. בֶּאֱמֶת, בְּיַיִן הִתִּירוּ, אֲבָל לֹא רֶפֶת בָּקָר. חֲנוּת שֶׁבֶּחָצֵר, יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן מִקּוֹל הַנִּכְנָסִין וּמִקּוֹל הַיּוֹצְאִין. אֲבָל עוֹשֶׂה כֵלִים, יוֹצֵא וּמוֹכֵר בְּתוֹךְ הַשּׁוּק, אֲבָל אֵינוֹ יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן, לֹא מִקּוֹל הַפַּטִּישׁ, וְלֹא מִקּוֹל הָרֵחַיִם, וְלֹא מִקּוֹל הַתִּינוֹקוֹת: \n",
+ "מִי שֶׁהָיָה כָתְלוֹ סָמוּךְ לְכֹתֶל חֲבֵרוֹ, לֹא יִסְמֹךְ לוֹ כֹתֶל אַחֵר, אֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת. וְהַחַלּוֹנוֹת, מִלְּמַעְלָן וּמִלְּמַטָּן, וּמִכְּנֶגְדָּן, אַרְבַּע אַמּוֹת: \n",
+ "מַרְחִיקִין אֶת הַסֻּלָּם מִן הַשּׁוֹבָךְ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא תִקְפֹּץ הַנְּמִיָּה, וְאֶת הַכֹּתֶל מִן הַמַּזְחִילָה אַרְבַּע אַמּוֹת, כְּדֵי שֶׁיְּהֵא זוֹקֵף אֶת הַסֻּלָּם. מַרְחִיקִין אֶת הַשּׁוֹבָךְ מִן הָעִיר חֲמִשִּׁים אַמָּה. וְלֹא יַעֲשֶׂה אָדָם שׁוֹבָךְ בְּתוֹךְ שֶׁלּוֹ, אֶלָּא אִם כֵּן יֶשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ. רַבִּי יְהוּדָה אוֹמֵר, בֵּית אַרְבַּעַת כּוֹרִין, מְלֹא שֶׁגֶר הַיּוֹנָה. וְאִם לְקָחוֹ, אֲפִלּוּ בֵית רֹבַע, הֲרֵי הוּא בְחֶזְקָתוֹ: \n",
+ "נִפּוּל הַנִּמְצָא בְתוֹךְ חֲמִשִּׁים אַמָּה, הֲרֵי הוּא שֶׁל בַּעַל הַשּׁוֹבָךְ. חוּץ מֵחֲמִשִּׁים אַמָּה, הֲרֵי הוּא שֶׁל מוֹצְאוֹ. נִמְצָא בֵין שְׁנֵי שׁוֹבָכוֹת, קָרוֹב לָזֶה, שֶׁלּוֹ. קָרוֹב לָזֶה, שֶׁלּוֹ. מֶחֱצָה עַל מֶחֱצָה, שְׁנֵיהֶם יַחֲלֹקוּ: \n",
+ "מַרְחִיקִין אֶת הָאִילָן מִן הָעִיר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה חֲמִשִּׁים אַמָּה. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, חֲמִשִּׁים אַמָּה. אִם הָעִיר קָדְמָה, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים. וְאִם הָאִילָן קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. סָפֵק זֶה קָדַם, סָפֵק זֶה קָדַם, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים: \n",
+ "מַרְחִיקִין גֹּרֶן קָבוּעַ מִן הָעִיר חֲמִשִּׁים אַמָּה. לֹא יַעֲשֶׂה אָדָם גֹּרֶן קָבוּעַ בְּתוֹךְ שֶׁלּוֹ, אֶלָּא אִם כֵּן יֶשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ, וּמַרְחִיק מִנְּטִיעוֹתָיו שֶׁל חֲבֵרוֹ וּמִנִּירוֹ, כְּדֵי שֶׁלֹּא יַזִּיק: \n",
+ "מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה: \n",
+ "מַרְחִיקִין אֶת הַמִּשְׁרָה מִן הַיָּרָק, וְאֶת הַכְּרֵשִׁין מִן הַבְּצָלִים, וְאֶת הַחַרְדָּל מִן הַדְּבוֹרִים. רַבִּי יוֹסֵי מַתִּיר בַּחַרְדָּל: \n",
+ "מַרְחִיקִין אֶת הָאִילָן מִן הַבּוֹר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה, חֲמִשִּׁים אַמָּה, בֵּין מִלְמַעְלָה בֵּין מִן הַצָּד. אִם הַבּוֹר קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. וְאִם אִילָן קָדַם, לֹא יָקֹץ. סָפֵק זֶה קָדַם, וְסָפֵק זֶה קָדַם, לֹא יָקֹץ. רַבִּי יוֹסֵי אוֹמֵר, אַף עַל פִּי שֶׁהַבּוֹר קוֹדֶמֶת לָאִילָן, לֹא יָקֹץ, שֶׁזֶּה חוֹפֵר בְּתוֹךְ שֶׁלּוֹ, וְזֶה נוֹטֵעַ בְּתוֹךְ שֶׁלּוֹ: \n",
+ "לֹא יִטַּע אָדָם אִילָן סָמוּךְ לִשְׂדֵה חֲבֵרוֹ, אֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת, אֶחָד גְּפָנִים וְאֶחָד כָּל אִילָן. הָיָה גָדֵר בֵּינְתַיִם, זֶה סוֹמֵךְ לַגָּדֵר מִכָּאן, וְזֶה סוֹמֵךְ לַגָּדֵר מִכָּאן. הָיוּ שָׁרָשִׁים יוֹצְאִין לְתוֹךְ שֶׁל חֲבֵרוֹ, מַעֲמִיק שְׁלֹשָׁה טְפָחִים, כְּדֵי שֶׁלֹּא יְעַכֵּב אֶת הַמַּחֲרֵשָׁה. הָיָה חוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, קוֹצֵץ וְיוֹרֵד, וְהָעֵצִים שֶׁלּוֹ: \n",
+ "אִילָן שֶׁהוּא נוֹטֶה לִשְׂדֵה חֲבֵרוֹ, קוֹצֵץ מְלֹא הַמַּרְדֵּעַ עַל גַּבֵּי הַמַּחֲרֵשָׁה. וּבְחָרוּב וּבְשִׁקְמָה, כְּנֶגֶד הַמִּשְׁקֹלֶת. בֵּית הַשְּׁלָחִין, כָּל הָאִילָן כְּנֶגֶד הַמִּשְׁקֹלֶת. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, כְּנֶגֶד הַמִּשְׁקֹלֶת: \n",
+ "אִילָן שֶׁהוּא נוֹטֶה לִרְשׁוּת הָרַבִּים, קוֹצֵץ, כְּדֵי שֶׁיְּהֵא גָמָל עוֹבֵר וְרוֹכְבוֹ. רַבִּי יְהוּדָה אוֹמֵר, גָּמָל טָעוּן פִּשְׁתָּן אוֹ חֲבִילֵי זְמוֹרוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הָאִילָן כְּנֶגֶד הַמִּשְׁקֹלֶת, מִפְּנֵי הַטֻּמְאָה: \n"
+ ],
+ [
+ "חֶזְקַת הַבָּתִּים וְהַבּוֹרוֹת וְהַשִּׁיחִין וְהַמְּעָרוֹת וְהַשּׁוֹבָכוֹת וְהַמֶּרְחֲצָאוֹת וּבֵית הַבַּדִּין וּבֵית הַשְּׁלָחִין וְהָעֲבָדִים וְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, חֶזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם. שְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלֹשׁ שָׁנִים, וְאֵינָהּ מִיּוֹם לְיוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלֹשָׁה בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָאֶמְצַע, הֲרֵי שְׁמֹנָה עָשָׂר חֹדֶשׁ. רַבִּי עֲקִיבָא אוֹמֵר, חֹדֶשׁ בָּרִאשׁוֹנָה וְחֹדֶשׁ בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי יִשְׁמָעֵאל, בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׂדֵה לָבָן. אֲבָל בִּשְׂדֵה אִילָן, כָּנַס אֶת תְּבוּאָתוֹ, מָסַק אֶת זֵיתָיו, כָּנַס אֶת קֵיצוֹ, הֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים: \n",
+ "שָׁלֹשׁ אֲרָצוֹת לַחֲזָקָה, יְהוּדָה וְעֵבֶר הַיַּרְדֵּן וְהַגָּלִיל. הָיָה בִיהוּדָה וְהֶחֱזִיק בַּגָּלִיל, בַּגָּלִיל וְהֶחֱזִיק בִּיהוּדָה, אֵינָהּ חֲזָקָה, עַד שֶׁיְּהֵא עִמּוֹ בַמְּדִינָה. אָמַר רַבִּי יְהוּדָה, לֹא אָמְרוּ שָׁלֹשׁ שָׁנִים אֶלָּא כְדֵי שֶׁיְּהֵא בְאַסְפַּמְיָא, וְיַחֲזִיק שָׁנָה, וְיֵלְכוּ וְיוֹדִיעוּהוּ שָׁנָה, וְיָבֹא לְשָׁנָה אַחֶרֶת: \n",
+ "כָּל חֲזָקָה שֶׁאֵין עִמָּהּ טַעֲנָה, אֵינָהּ חֲזָקָה. כֵּיצַד, אָמַר לוֹ, מָה אַתָּה עוֹשֶׂה בְתוֹךְ שֶׁלִּי, וְהוּא אָמַר לוֹ, שֶׁלֹּא אָמַר לִי אָדָם דָּבָר מֵעוֹלָם, אֵינָהּ חֲזָקָה. שֶׁמָּכַרְתָּ לִי, שֶׁנָּתַתָּ לִי בְמַתָּנָה, אָבִיךָ מְכָרָהּ לִי, אָבִיךָ נְתָנָהּ לִי בְמַתָּנָה, הֲרֵי זוֹ חֲזָקָה. וְהַבָּא מִשּׁוּם יְרֻשָּׁה, אֵינוֹ צָרִיךְ טַעֲנָה. הָאֻמָּנִין וְהַשֻּׁתָּפִים וְהָאֲרִיסִין וְהָאַפּוֹטְרוֹפִּין, אֵין לָהֶם חֲזָקָה. אֵין לָאִישׁ חֲזָקָה בְּנִכְסֵי אִשְׁתּוֹ, וְלֹא לָאִשָּׁה חֲזָקָה בְּנִכְסֵי בַעְלָהּ, וְלֹא לָאָב בְּנִכְסֵי הַבֵּן, וְלֹא לַבֵּן בְּנִכְסֵי הָאָב. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמַחֲזִיק, אֲבָל בְּנוֹתֵן מַתָּנָה, וְהָאַחִין שֶׁחָלְקוּ, וְהַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, נָעַל וְגָדַר וּפָרַץ כָּל שֶׁהוּא, הֲרֵי זוֹ חֲזָקָה: \n",
+ "הָיוּ שְׁנַיִם מְעִידִין אוֹתוֹ שֶׁאֲכָלָהּ שָׁלֹשׁ שָׁנִים, וְנִמְצְאוּ זוֹמְמִין, מְשַׁלְּמִין לוֹ אֶת הַכֹּל. שְׁנַיִם בָּרִאשׁוֹנָה, וּשְׁנַיִם בַּשְּׁנִיָּה, וּשְׁנַיִם בַּשְּׁלִישִׁית, מְשָׁלְשִׁין בֵּינֵיהֶם. שְׁלֹשָׁה אַחִים וְאֶחָד מִצְטָרֵף עִמָּהֶם, הֲרֵי אֵלּוּ שָׁלֹשׁ עֵדֻיּוֹת, וְהֵן עֵדוּת אַחַת לַהֲזָמָה: \n",
+ "אֵלּוּ דְבָרִים שֶׁיֵּשׁ לָהֶם חֲזָקָה, וְאֵלּוּ דְבָרִים שֶׁאֵין לָהֶם חֲזָקָה. הָיָה מַעֲמִיד בְּהֵמָה בֶחָצֵר, תַּנּוּר, וְכִירַיִם, וְרֵחַיִם, וּמְגַדֵּל תַּרְנְגוֹלִין, וְנוֹתֵן זִבְלוֹ בֶחָצֵר, אֵינָהּ חֲזָקָה. אֲבָל עָשָׂה מְחִצָּה לִבְהֶמְתּוֹ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְכֵן לַתַּנּוּר, וְכֵן לַכִּירַיִם, וְכֵן לָרֵחַיִם, הִכְנִיס תַּרְנְגוֹלִין לְתוֹךְ הַבַּיִת, וְעָשָׂה מָקוֹם לְזִבְלוֹ עָמֹק שְׁלֹשָׁה אוֹ גָבוֹהַּ שְׁלֹשָׁה, הֲרֵי זוֹ חֲזָקָה: \n",
+ "הַמַּרְזֵב אֵין לוֹ חֲזָקָה, וְיֵשׁ לִמְקוֹמוֹ חֲזָקָה. הַמַּזְחִילָה יֶשׁ לָהּ חֲזָקָה. סֻלָּם הַמִּצְרִי אֵין לוֹ חֲזָקָה, וְלַצּוֹרִי יֶשׁ לוֹ חֲזָקָה. חַלּוֹן הַמִּצְרִית אֵין לָהּ חֲזָקָה, וְלַצּוֹרִית יֶשׁ לָהּ חֲזָקָה. אֵיזוֹ הִיא חַלּוֹן הַמִּצְרִית, כָּל שֶׁאֵין רֹאשׁוֹ שֶׁל אָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם יֶשׁ לָהּ מַלְבֵּן, אַף עַל פִּי שֶׁאֵין רֹאשׁוֹ שֶׁל אָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ, הֲרֵי זוֹ חֲזָקָה. הַזִּיז, עַד טֶפַח, יֶשׁ לוֹ חֲזָקָה, וְיָכוֹל לִמְחוֹת. פָּחוֹת מִטֶּפַח, אֵין לוֹ חֲזָקָה, וְאֵין יָכוֹל לִמְחוֹת: \n",
+ "לֹא יִפְתַּח אָדָם חַלּוֹנוֹתָיו לַחֲצַר הַשֻּׁתָּפִין. לָקַח בַּיִת בְּחָצֵר אַחֶרֶת, לֹא יִפְתְּחֶנָּה לַחֲצַר הַשֻּׁתָּפִין. בָּנָה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ, לֹא יִפְתָּחֶנָּה לַחֲצַר הַשֻּׁתָּפִין. אֶלָּא אִם רָצָה, בּוֹנֶה אֶת הַחֶדֶר לִפְנִים מִבֵּיתוֹ, וּבוֹנֶה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ וּפוֹתְחָהּ לְתוֹךְ בֵּיתוֹ. לֹא יִפְתַּח אָדָם לַחֲצַר הַשֻּׁתָּפִין פֶּתַח כְּנֶגֶד פֶּתַח וְחַלּוֹן כְּנֶגֶד חַלּוֹן. הָיָה קָטָן, לֹא יַעֲשֶׂנּוּ גָדוֹל. אֶחָד, לֹא יַעֲשֶׂנּוּ שְׁנָיִם. אֲבָל פּוֹתֵחַ הוּא לִרְשׁוּת הָרַבִּים פֶּתַח כְּנֶגֶד פֶּתַח וְחַלּוֹן כְּנֶגֶד חַלּוֹן. הָיָה קָטָן, עוֹשֶׂה אוֹתוֹ גָדוֹל. אֶחָד, עוֹשֶׂה אוֹתוֹ שְׁנָיִם: \n",
+ "אֵין עוֹשִׂין חָלָל תַּחַת רְשׁוּת הָרַבִּים, בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. רַבִּי אֱלִיעֶזֶר מַתִּיר כְּדֵי שֶׁתְּהֵא עֲגָלָה מְהַלֶּכֶת וּטְעוּנָה אֲבָנִים. אֵין מוֹצִיאִין זִיזִין וּגְזֻזְטְרָאוֹת לִרְשׁוּת הָרַבִּים, אֶלָּא אִם רָצָה כּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּמוֹצִיא. לָקַח חָצֵר וּבָהּ זִיזִין וּגְזֻזְטְרָאוֹת, הֲרֵי זוֹ בְחֶזְקָתָהּ: \n"
+ ],
+ [
+ "הַמּוֹכֵר אֶת הַבַּיִת, לֹא מָכַר הַיָּצִיעַ, וְאַף עַל פִּי שֶׁהִיא פְתוּחָה לְתוֹכוֹ, וְלֹא אֶת הַחֶדֶר שֶׁלִּפְנִים מִמֶּנּוּ, וְלֹא אֶת הַגַּג בִּזְמַן שֶׁיֶּשׁ לוֹ מַעֲקֶה גָבוֹהַּ עֲשָׂרָה טְפָחִים. רַבִּי יְהוּדָה אוֹמֵר, אִם יֶשׁ לוֹ צוּרַת פֶּתַח, אַף עַל פִּי שֶׁאֵינוֹ גָבוֹהַּ עֲשָׂרָה טְפָחִים, אֵינוֹ מָכוּר: \n",
+ "לֹא אֶת הַבּוֹר, וְלֹא אֶת הַדּוּת, אַף עַל פִּי שֶׁכָּתַב לוֹ עֻמְקָא וְרוּמָא. וְצָרִיךְ לִקַּח לוֹ דֶרֶךְ, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. וּמוֹדֶה רַבִּי עֲקִיבָא, בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵלּוּ, שֶׁאֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. מְכָרָן לְאַחֵר, רַבִּי עֲקִיבָא אוֹמֵר, אֵינוֹ צָרִיך לִקַּח לוֹ דֶרֶךְ. וַחֲכָמִים אוֹמְרִים, צָרִיךְ לִקַּח לוֹ דָרֶךְ: \n",
+ "הַמּוֹכֵר אֶת הַבַּיִת, מָכַר אֶת הַדֶּלֶת, אֲבָל לֹא אֶת הַמַּפְתֵּחַ. מָכַר אֶת הַמַּכְתֶּשֶׁת הַקְּבוּעָה, אֲבָל לֹא אֶת הַמִּטַּלְטֶלֶת. מָכַר אֶת הָאִצְטְרֻבָּל, אֲבָל לֹא אֶת הַקֶּלֶת, וְלֹא אֶת הַתַּנּוּר, וְלֹא אֶת הַכִּירָיִם. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין: \n",
+ "הַמּוֹכֵר אֶת הֶחָצֵר, מָכַר בָּתִּים, בּוֹרוֹת, שִׁיחִין, וּמְעָרוֹת, אֲבָל לֹא אֶת הַמִּטַּלְטְלִין. בִּזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר אֶת הַמֶּרְחָץ, וְלֹא אֶת בֵּית הַבַּד שֶׁבְּתוֹכָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמּוֹכֵר אֶת הֶחָצֵר, לֹא מָכַר אֶלָּא אֲוִירָהּ שֶׁל חָצֵר: \n",
+ "הַמּוֹכֵר אֶת בֵּית הַבַּד, מָכַר אֶת הַיָּם וְאֶת הַמַּמָּל וְאֶת הַבְּתוּלוֹת, אֲבָל לֹא מָכַר אֶת הָעֲכִירִין וְאֶת הַגַּלְגַּל וְאֶת הַקּוֹרָה. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמּוֹכֵר בֵּית הַבַּד, מָכַר אֶת הַקּוֹרָה: \n",
+ "הַמּוֹכֵר אֶת הַמֶּרְחָץ, לֹא מָכַר אֶת הַנְּסָרִים וְאֶת הַסַּפְסָלִים וְאֶת הַוִּילָאוֹת. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר אֶת הַמְּגֻרוֹת שֶׁל מַיִם וְלֹא אֶת הָאוֹצָרוֹת שֶׁל עֵצִים: \n",
+ "הַמּוֹכֵר אֶת הָעִיר, מָכַר בָּתִּים, בּוֹרוֹת, שִׁיחִין, וּמְעָרוֹת, מֶרְחֲצָאוֹת וְשׁוֹבָכוֹת, בֵּית הַבַּדִּין וּבֵית הַשְּׁלָחִין, אֲבָל לֹא אֶת הַמִּטַּלְטְלִין. וּבִזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, אֲפִלּוּ הָיוּ בָהּ בְּהֵמָה וַעֲבָדִים, הֲרֵי כֻלָּן מְכוּרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַמּוֹכֵר אֶת הָעִיר, מָכַר אֶת הַסַּנְטֵר: \n",
+ "הַמּוֹכֵר אֶת הַשָּׂדֶה, מָכַר אֶת הָאֲבָנִים שֶׁהֵם לְצָרְכָּהּ, וְאֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁהֵם לְצָרְכּוֹ, וְאֶת הַתְּבוּאָה שֶׁהִיא מְחֻבֶּרֶת לַקַּרְקַע, וְאֶת מְחִצַּת הַקָּנִים שֶׁהִיא פְחוּתָה מִבֵּית רֹבַע, וְאֶת הַשּׁוֹמֵרָה שֶׁאֵינָהּ עֲשׂוּיָה בְטִיט, וְאֶת הֶחָרוּב שֶׁאֵינוֹ מֻרְכָּב, וְאֶת בְּתוּלַת הַשִּׁקְמָה: \n",
+ "אֲבָל לֹא מָכַר לֹא אֶת הָאֲבָנִים שֶׁאֵינָן לְצָרְכָּהּ, וְלֹא אֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁאֵינָן לְצָרְכּוֹ, וְלֹא אֶת הַתְּבוּאָה שֶׁהִיא תְלוּשָׁה מִן הַקַּרְקַע. בִּזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר לֹא אֶת מְחִצַּת הַקָּנִים שֶׁהִיא בֵית רֹבַע, וְלֹא אֶת הַשּׁוֹמֵרָה שֶׁהִיא עֲשׂוּיָה בְטִיט, וְלֹא אֶת הֶחָרוּב הַמֻּרְכָּב, וְלֹא אֶת סַדַּן הַשִּׁקְמָה, וְלֹא אֶת הַבּוֹר, וְלֹא אֶת הַגַּת, וְלֹא אֶת הַשּׁוֹבָךְ, בֵּין חֲרֵבִין בֵּין יְשׁוּבִין. וְצָרִיךְ לִקַּח לוֹ דָרֶךְ, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ. וּמוֹדֶה רַבִּי עֲקִיבָא, בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵלּוּ, שֶׁאֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. מְכָרָן לְאַחֵר, רַבִּי עֲקִיבָא אוֹמֵר, אֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. וַחֲכָמִים אוֹמְרִים, צָרִיךְ לִקַּח לוֹ דָרֶךְ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוֹכֵר. אֲבָל בְּנוֹתֵן מַתָּנָה, נוֹתֵן אֶת כֻּלָּם. הָאַחִין שֶׁחָלְקוּ, זָכוּ בַשָּׂדֶה, זָכוּ בְכֻלָּם. הַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, הֶחֱזִיק בַּשָּׂדֶה, הֶחֱזִיק בְּכֻלָּם. הַמַּקְדִּישׁ אֶת הַשָּׂדֶה, הִקְדִּישׁ אֶת כֻּלָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ אֶת הַשָּׂדֶה, לֹא הִקְדִּישׁ אֶלָּא אֶת הֶחָרוּב הַמֻּרְכָּב וְאֶת סַדַּן הַשִּׁקְמָה: \n"
+ ],
+ [
+ "הַמּוֹכֵר אֶת הַסְּפִינָה, מָכַר אֶת הַתֹּרֶן וְאֶת הַנֵּס וְאֶת הָעוֹגִין וְאֶת כָּל הַמַּנְהִיגִין אוֹתָהּ, אֲבָל לֹא מָכַר לֹא אֶת הָעֲבָדִים, וְלֹא אֶת הַמַּרְצוּפִין, וְלֹא אֶת הָאַנְתִּיקִי. וּבִזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. מָכַר אֶת הַקָּרוֹן, לֹא מָכַר אֶת הַפְּרָדוֹת. מָכַר אֶת הַפְּרָדוֹת, לֹא מָכַר אֶת הַקָּרוֹן. מָכַר אֶת הַצֶּמֶד, לֹא מָכַר אֶת הַבָּקָר. מָכַר אֶת הַבָּקָר, לֹא מָכַר אֶת הַצֶּמֶד. רַבִּי יְהוּדָה אוֹמֵר, הַדָּמִים מוֹדִיעִין. כֵּיצַד, אָמַר לוֹ מְכוֹר לִי צִמְדְּךָ בְּמָאתַיִם זוּז, הַדָּבָר יָדוּעַ שֶׁאֵין הַצֶּמֶד בְּמָאתַיִם זוּז. וַחֲכָמִים אוֹמְרִים, אֵין הַדָּמִים רְאָיָה: \n",
+ "הַמּוֹכֵר אֶת הַחֲמוֹר, לֹא מָכַר כֵּלָיו. נַחוּם הַמָּדִי אוֹמֵר, מָכַר כֵּלָיו. רַבִּי יְהוּדָה אוֹמֵר, פְּעָמִים מְכוּרִין וּפְעָמִים אֵינָן מְכוּרִין. כֵּיצַד, הָיָה חֲמוֹר לְפָנָיו וְכֵלָיו עָלָיו, וְאָמַר לוֹ מְכוֹר לִי חֲמוֹרְךָ זֶה, הֲרֵי כֵלָיו מְכוּרִין. חֲמוֹרְךָ הוּא, אֵין כֵּלָיו מְכוּרִין: \n",
+ "הַמּוֹכֵר אֶת הַחֲמוֹר, מָכַר אֶת הַסְּיָח. מָכַר אֶת הַפָּרָה, לֹא מָכַר אֶת בְּנָהּ. מָכַר אַשְׁפָּה, מָכַר זִבְלָהּ. מָכַר בּוֹר, מָכַר מֵימָיו. מָכַר כַּוֶּרֶת, מָכַר דְּבוֹרִים. מָכַר שׁוֹבָךְ, מָכַר יוֹנִים. הַלּוֹקֵחַ פֵּרוֹת שׁוֹבָךְ מֵחֲבֵרוֹ, מַפְרִיחַ בְּרֵכָה רִאשׁוֹנָה. פֵּרוֹת כַּוֶּרֶת, נוֹטֵל שְׁלֹשָׁה נְחִילִין וּמְסָרֵס. חַלּוֹת דְּבַשׁ, מַנִּיחַ שְׁתֵּי חַלּוֹת. זֵיתִים לָקֹץ, מַנִּיחַ שְׁתֵּי גְרוֹפִיּוֹת: \n",
+ "הַקּוֹנֶה שְׁנֵי אִילָנוֹת בְּתוֹךְ שְׂדֵה חֲבֵרוֹ, הֲרֵי זֶה לֹא קָנָה קַרְקַע. רַבִּי מֵאִיר אוֹמֵר, קָנָה קַרְקַע. הִגְדִּילוּ, לֹא יְשַׁפֶּה. וְהָעוֹלֶה מִן הַגֶּזַע, שֶׁלּוֹ. וּמִן הַשָּׁרָשִׁים, שֶׁל בַּעַל הַקַּרְקַע. וְאִם מֵתוּ, אֵין לוֹ קַרְקַע. קָנָה שְׁלֹשָׁה, קָנָה קַרְקַע. הִגְדִּילוּ, יְשַׁפֶּה. וְהָעוֹלֶה מִן הַגֶּזַע וּמִן הַשָּׁרָשִׁין, שֶׁלּוֹ. וְאִם מֵתוּ, יֶשׁ לוֹ קַרְקַע: \n",
+ "הַמּוֹכֵר רֹאשׁ בְּהֵמָה גַסָּה, לֹא מָכַר אֶת הָרַגְלָיִם. מָכַר אֶת הָרַגְלַיִם, לֹא מָכַר אֶת הָרֹאשׁ. מָכַר אֶת הַקָּנֶה, לֹא מָכַר אֶת הַכָּבֵד. מָכַר אֶת הַכָּבֵד, לֹא מָכַר אֶת הַקָּנֶה. אֲבָל בְּדַקָּה, מָכַר אֶת הָרֹאשׁ, מָכַר אֶת הָרַגְלָיִם. מָכַר אֶת הָרַגְלַיִם, לֹא מָכַר אֶת הָרֹאשׁ. מָכַר אֶת הַקָּנֶה, מָכַר אֶת הַכָּבֵד. מָכַר אֶת הַכָּבֵד, לֹא מָכַר אֶת הַקָּנֶה: \n",
+ "אַרְבַּע מִדּוֹת בַּמּוֹכְרִין. מָכַר לוֹ חִטִּים יָפוֹת וְנִמְצְאוּ רָעוֹת, הַלּוֹקֵחַ יָכוֹל לַחֲזֹר בּוֹ. רָעוֹת וְנִמְצְאוּ יָפוֹת, מוֹכֵר יָכוֹל לַחֲזֹר בּוֹ. רָעוֹת וְנִמְצְאוּ רָעוֹת, יָפוֹת וְנִמְצְאוּ יָפוֹת, אֵין אֶחָד מֵהֶם יָכוֹל לַחֲזֹר בּוֹ. שְׁחַמְתִּית וְנִמְצֵאת לְבָנָה, לְבָנָה וְנִמְצֵאת שְׁחַמְתִּית, עֵצִים שֶׁל זַיִת וְנִמְצְאוּ שֶׁל שִׁקְמָה, שֶׁל שִׁקְמָה וְנִמְצְאוּ שֶׁל זַיִת, יַיִן וְנִמְצָא חֹמֶץ, חֹמֶץ וְנִמְצָא יַיִן, שְׁנֵיהֶם יְכוֹלִין לַחֲזֹר בָּהֶן: \n",
+ "הַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ, מָשַׁךְ וְלֹא מָדַד, קָנָה. מָדַד וְלֹא מָשַׁךְ, לֹא קָנָה. אִם הָיָה פִקֵּחַ, שׂוֹכֵר אֶת מְקוֹמָן. הַלּוֹקֵחַ פִּשְׁתָּן מֵחֲבֵרוֹ, הֲרֵי זֶה לֹא קָנָה עַד שֶׁיְּטַלְטְלֶנּוּ מִמָּקוֹם לְמָקוֹם. וְאִם הָיָה בִמְחֻבָּר לַקַּרְקַע וְתָלַשׁ כָּל שֶׁהוּא, קָנָה: \n",
+ "הַמּוֹכֵר יַיִן וָשֶׁמֶן לַחֲבֵרוֹ וְהוּקְרוּ אוֹ שֶׁהוּזְלוּ, אִם עַד שֶׁלֹּא נִתְמַלְּאָה הַמִּדָּה, לַמּוֹכֵר. מִשֶּׁנִּתְמַלְּאָה הַמִּדָּה, לַלּוֹקֵחַ. וְאִם הָיָה סַרְסוּר בֵּינֵיהֶן, נִשְׁבְּרָה הֶחָבִית, נִשְׁבְּרָה לַסַּרְסוּר. וְחַיָּב לְהַטִּיף לוֹ שָׁלֹשׁ טִפִּין. הִרְכִּינָהּ וּמִצָּה, הֲרֵי הוּא שֶׁל מוֹכֵר. וְהַחֶנְוָנִי אֵינוֹ חַיָּב לְהַטִּיף שָׁלֹשׁ טִפִּין. רַבִּי יְהוּדָה אוֹמֵר, עֶרֶב שַׁבָּת עִם חֲשֵׁכָה, פָּטוּר: \n",
+ "הַשּׁוֹלֵחַ אֶת בְּנוֹ אֵצֶל חֶנְוָנִי וּפֻנְדְּיוֹן בְּיָדוֹ, וּמָדַד לוֹ בְּאִסָּר שֶׁמֶן וְנָתַן לוֹ אֶת הָאִסָּר, שָׁבַר אֶת הַצְּלוֹחִית וְאִבֵּד אֶת הָאִסָּר, חֶנְוָנִי חַיָּב. רַבִּי יְהוּדָה פּוֹטֵר, שֶׁעַל מְנָת כֵּן שְׁלָחוֹ. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בִּזְמַן שֶׁהַצְּלוֹחִית בְּיַד הַתִּינוֹק וּמָדַד חֶנְוָנִי לְתוֹכָהּ, חֶנְוָנִי פָטוּר: \n",
+ "הַסִּיטוֹן מְקַנֵּחַ מִדּוֹתָיו אַחַת לִשְׁלֹשִׁים יוֹם, וּבַעַל הַבַּיִת אַחַת לִשְׁנֵים עָשָׂר חֹדֶשׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, חִלּוּף הַדְּבָרִים. חֶנְוָנִי מְקַנֵּחַ מִדּוֹתָיו פַּעֲמַיִם בַּשַּׁבָּת, וּמְמַחֶה מִשְׁקְלוֹתָיו פַּעַם אַחַת בַּשַּׁבָּת, וּמְקַנֵּחַ מֹאזְנַיִם עַל כָּל מִשְׁקָל וּמִשְׁקָל: \n",
+ "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בַּמֶּה דְבָרִים אֲמוּרִים, בַּלַּח. אֲבָל בַּיָּבֵשׁ, אֵינוֹ צָרִיךְ. וְחַיָּב לְהַכְרִיעַ לוֹ טֶפַח. הָיָה שׁוֹקֵל לוֹ עַיִן בְּעַיִן, נוֹתֵן לוֹ גֵרוּמָיו, אֶחָד לַעֲשָׂרָה בַּלַּח וְאֶחָד לְעֶשְׂרִים בַּיָּבֵשׁ. מְקוֹם שֶׁנָּהֲגוּ לָמֹד בַּדַּקָּה, לֹא יָמֹד בַּגַּסָּה. בַּגַּסָּה, לֹא יָמֹד בַּדַּקָּה. לִמְחֹק, לֹא יִגְדֹּשׁ. לִגְדֹּשׁ, לֹא יִמְחֹק: \n"
+ ],
+ [
+ "הַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ וְלֹא צִמְּחוּ, וַאֲפִלּוּ זֶרַע פִּשְׁתָּן, אֵינוֹ חַיָּב בְּאַחֲרָיוּתָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, זֵרְעוֹנֵי גִנָּה שֶׁאֵינָן נֶאֱכָלִין, חַיָּב בְּאַחֲרָיוּתָן: \n",
+ "הַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ, הֲרֵי זֶה מְקַבֵּל עָלָיו רֹבַע טִנֹּפֶת לִסְאָה. תְּאֵנִים, מְקַבֵּל עָלָיו עֶשֶׂר מְתֻלָּעוֹת לְמֵאָה. מַרְתֵּף שֶׁל יַיִן, מְקַבֵּל עָלָיו עֶשֶׂר קוֹסְסוֹת לְמֵאָה. קַנְקַנִּים בַּשָּׁרוֹן, מְקַבֵּל עָלָיו עֶשֶׂר פִּיטַסְיָאוֹת לְמֵאָה: \n",
+ "הַמּוֹכֵר יַיִן לַחֲבֵרוֹ וְהֶחְמִיץ, אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ. וְאִם יָדוּעַ שֶׁיֵּינוֹ מַחְמִיץ, הֲרֵי זֶה מִקַּח טָעוּת. וְאִם אָמַר לוֹ יַיִן מְבֻשָּׂם אֲנִי מוֹכֵר לְךָ, חַיָּב לְהַעֲמִיד לוֹ עַד הָעֲצֶרֶת. וְיָשָׁן, מִשֶּׁל אֶשְׁתָּקַד. וּמְיֻשָּׁן, מִשֶּׁל שָׁלֹשׁ שָׁנִים: \n",
+ "הַמּוֹכֵר מָקוֹם לַחֲבֵרוֹ לִבְנוֹת לוֹ בַיִת, וְכֵן הַמְקַבֵּל מֵחֲבֵרוֹ לִבְנוֹת לוֹ בֵית חַתְנוּת לִבְנוֹ וּבֵית אַלְמְנוּת לְבִתּוֹ, בּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי יִשְׁמָעֵאל אוֹמֵר, רֶפֶת בָּקָר הוּא זֶה. הָרוֹצֶה לַעֲשׂוֹת רֶפֶת בָּקָר, בּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ. בַּיִת קָטָן, שֵׁשׁ עַל שְׁמֹנֶה. גָדוֹל, שְׁמֹנֶה עַל עֶשֶׂר. טְרַקְלִין, עֶשֶׂר עַל עֶשֶׂר. רוּמוֹ כַּחֲצִי אָרְכּוֹ וְכַחֲצִי רָחְבּוֹ. רְאָיָה לַדָּבָר, הֵיכָל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּבִנְיַן הֵיכָל: \n",
+ "מִי שֶׁיֶּשׁ לוֹ בוֹר לִפְנִים מִבֵּיתוֹ שֶׁל חֲבֵרוֹ, נִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִין וְיוֹצֵא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם יוֹצְאִין, וְאֵינוֹ מַכְנִיס בְּהֶמְתּוֹ וּמַשְׁקָהּ מִבּוֹרוֹ, אֶלָּא מְמַלֵּא וּמַשְׁקָהּ מִבַּחוּץ, וְזֶה עוֹשֶׂה לוֹ פוֹתַחַת וְזֶה עוֹשֶׂה לוֹ פוֹתָחַת: \n",
+ "מִי שֶׁיֶּשׁ לוֹ גִנָּה לִפְנִים מִגִּנָּתוֹ שֶׁל חֲבֵרוֹ, נִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִים וְיוֹצֵא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם יוֹצְאִין, וְאֵינוֹ מַכְנִיס לְתוֹכָהּ תַּגָּרִין, וְלֹא יִכָּנֵס מִתּוֹכָהּ לְתוֹךְ שָׂדֶה אַחֶרֶת, וְהַחִיצוֹן זוֹרֵעַ אֶת הַדָּרֶךְ. נָתְנוּ לוֹ דֶרֶךְ מִן הַצַּד מִדַּעַת שְׁנֵיהֶם, נִכְנָס בְּשָׁעָה שֶׁהוּא רוֹצֶה וְיוֹצֵא בְּשָׁעָה שֶׁהוּא רוֹצֶה, וּמַכְנִיס לְתוֹכָהּ תַּגָּרִין, וְלֹא יִכָּנֵס מִתּוֹכָהּ לְתוֹךְ שָׂדֶה אַחֶרֶת, וְזֶה וָזֶה אֵינָם רַשָּׁאִים לְזָרְעָהּ: \n",
+ "מִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים עוֹבֶרֶת בְּתוֹךְ שָׂדֵהוּ, נְטָלָהּ וְנָתַן לָהֶם מִן הַצַּד, מַה שֶּׁנָּתַן נָתַן, וְשֶׁלּוֹ לֹא הִגִּיעוֹ. דֶּרֶךְ הַיָּחִיד, אַרְבַּע אַמּוֹת. דֶּרֶךְ הָרַבִּים, שֵׁשׁ עֶשְׂרֵה אַמָּה. דֶּרֶךְ הַמֶּלֶךְ, אֵין לָהּ שִׁעוּר. דֶּרֶךְ הַקֶּבֶר, אֵין לָהּ שִׁעוּר. הַמַּעֲמָד, דַּיָּנֵי צִפּוֹרִי אָמְרוּ, בֵּית אַרְבַּעַת קַבִּין: \n",
+ "הַמּוֹכֵר מָקוֹם לַחֲבֵרוֹ לַעֲשׂוֹת לוֹ קֶבֶר, וְכֵן הַמְקַבֵּל מֵחֲבֵרוֹ לַעֲשׂוֹת לוֹ קֶבֶר, עוֹשֶׂה תוֹכָהּ שֶׁל מְעָרָה אַרְבַּע אַמּוֹת עַל שֵׁשׁ, וּפוֹתֵחַ לְתוֹכָהּ שְׁמֹנָה כוּכִין, שְׁלֹשָׁה מִכָּאן וּשְׁלֹשָׁה מִכָּאן וּשְׁנַיִם מִכְּנֶגְדָּן, וְכוּכִין אָרְכָּן אַרְבַּע אַמּוֹת וְרוּמָן שִׁבְעָה וְרָחְבָּן שִׁשָּׁה. רַבִּי שִׁמְעוֹן אוֹמֵר, עוֹשֶׂה תוֹכָהּ שֶׁל מְעָרָה שֵׁשׁ אַמּוֹת עַל שְׁמֹנֶה, וּפוֹתֵחַ לְתוֹכָהּ שְׁלֹשָׁה עָשָׂר כּוּךְ, אַרְבָּעָה מִכָּאן וְאַרְבָּעָה מִכָּאן וּשְׁלֹשָׁה מִכְּנֶגְדָּן וְאֶחָד מִימִין הַפֶּתַח וְאֶחָד מִן הַשְּׂמֹאל. וְעוֹשֶׂה חָצֵר עַל פִּי הַמְּעָרָה שֵׁשׁ עַל שֵׁשׁ, כִּמְלֹא הַמִּטָּה וְקוֹבְרֶיהָ, וּפוֹתֵחַ לְתוֹכָהּ שְׁתֵּי מְעָרוֹת, אַחַת מִכָּאן וְאַחַת מִכָּאן. רַבִּי שִׁמְעוֹן אוֹמֵר, אַרְבַּע, לְאַרְבַּע רוּחוֹתֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל לְפִי הַסָּלַע: \n"
+ ],
+ [
+ "הָאוֹמֵר לַחֲבֵרוֹ, בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לְךָ, הָיוּ שָׁם נְקָעִים עֲמֻקִּים עֲשָׂרָה טְפָחִים אוֹ סְלָעִים גְּבוֹהִים עֲשָׂרָה טְפָחִים, אֵינָן נִמְדָּדִין עִמָּהּ. פָּחוֹת מִכָּאן, נִמְדָּדִין עִמָּהּ. וְאִם אָמַר לוֹ כְּבֵית כּוֹר עָפָר, אֲפִלּוּ הָיוּ שָׁם נְקָעִים עֲמֻקִּים יוֹתֵר מֵעֲשָׂרָה טְפָחִים אוֹ סְלָעִים גְּבוֹהִין יוֹתֵר מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ: \n",
+ "בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לְךָ מִדָּה בַחֶבֶל, פִּחֵת כָּל שֶׁהוּא, יְנַכֶּה. הוֹתִיר כָּל שֶׁהוּא, יַחֲזִיר. אִם אָמַר, הֵן חָסֵר הֵן יָתֵר, אֲפִלּוּ פִחֵת רֹבַע לַסְּאָה אוֹ הוֹתִיר רֹבַע לַסְּאָה, הִגִּיעוֹ. יוֹתֵר מִכָּאן, יַעֲשֶׂה חֶשְׁבּוֹן. מַה הוּא מַחֲזִיר לוֹ, מָעוֹת. וְאִם רָצָה, מַחֲזִיר לוֹ קַרְקַע. וְלָמָּה אָמְרוּ מַחֲזִיר לוֹ מָעוֹת, לְיַפּוֹת כֹּחוֹ שֶׁל מוֹכֵר, שֶׁאִם שִׁיֵּר בַּשָּׂדֶה בֵּית תִּשְׁעָה קַבִּין וּבַגִּנָּה בֵּית חֲצִי קַב, וּכְדִבְרֵי רַבִּי עֲקִיבָא בֵּית רֹבַע, מַחֲזִיר לוֹ אֶת הַקַּרְקַע. וְלֹא אֶת הָרֹבַע בִּלְבַד הוּא מַחֲזִיר, אֶלָּא אֶת כָּל הַמּוֹתָר: \n",
+ "מִדָּה בַחֶבֶל אֲנִי מוֹכֵר לְךָ הֵן חָסֵר הֵן יָתֵר, בִּטֵּל הֵן חָסֵר הֵן יָתֵר מִדָּה בַחֶבֶל. הֵן חָסֵר הֵן יָתֵר מִדָּה בַחֶבֶל, בִּטֵּל מִדָּה בַחֶבֶל הֵן חָסֵר הֵן יָתֵר, דִּבְרֵי בֶן נַנָּס. בְּסִימָנָיו וּבִמְצָרָיו, פָּחוֹת מִשְּׁתוּת, הִגִּיעוֹ. עַד שְׁתוּת, יְנַכֶּה: \n",
+ "הָאוֹמֵר לַחֲבֵרוֹ חֲצִי שָׂדֶה אֲנִי מוֹכֵר לְךָ, מְשַׁמְּנִין בֵּינֵיהֶן וְנוֹטֵל חֲצִי שָׂדֵהוּ. חֶצְיָהּ בַּדָּרוֹם אֲנִי מוֹכֵר לְךָ, מְשַׁמְּנִין בֵּינֵיהֶן וְנוֹטֵל חֶצְיָהּ בַּדָּרוֹם, וְהוּא מְקַבֵּל עָלָיו מְקוֹם הַגָּדֵר, חֲרִיץ וּבֶן חֲרִיץ. וְכַמָּה הוּא חֲרִיץ, שִׁשָּׁה טְפָחִים. וּבֶן חֲרִיץ, שְׁלֹשָׁה: \n"
+ ],
+ [
+ "יֵשׁ נוֹחֲלִין וּמַנְחִילִין, וְיֵשׁ נוֹחֲלִין וְלֹא מַנְחִילִין, מַנְחִילִין וְלֹא נוֹחֲלִין, לֹא נוֹחֲלִין וְלֹא מַנְחִילִין. וְאֵלּוּ נוֹחֲלִין וּמַנְחִילִין, הָאָב אֶת הַבָּנִים וְהַבָּנִים אֶת הָאָב וְהָאַחִין מִן הָאָב, נוֹחֲלִין וּמַנְחִילִין. הָאִישׁ אֶת אִמּוֹ וְהָאִישׁ אֶת אִשְׁתּוֹ, וּבְנֵי אֲחָיוֹת, נוֹחֲלִין וְלֹא מַנְחִילִין. הָאִשָּׁה אֶת בָּנֶיהָ וְהָאִשָּׁה אֶת בַּעְלָהּ וַאֲחֵי הָאֵם, מַנְחִילִין וְלֹא נוֹחֲלִין. וְהָאַחִים מִן הָאֵם, לֹא נוֹחֲלִין וְלֹא מַנְחִילִין: \n",
+ "סֵדֶר נְחָלוֹת כָּךְ הוּא, (במדבר כז) אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ, וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בֵּן קוֹדֵם לַבַּת, וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל בֵּן קוֹדְמִין לַבַּת. בַּת קוֹדֶמֶת לָאַחִין. יוֹצְאֵי יְרֵכָהּ שֶׁל בַּת, קוֹדְמִין לָאַחִין. אַחִין קוֹדְמִין לַאֲחֵי הָאָב. יוֹצְאֵי יְרֵכָן שֶׁל אַחִין, קוֹדְמִין לַאֲחֵי הָאָב. זֶה הַכְּלָל, כָּל הַקּוֹדֵם בַּנַּחֲלָה, יוֹצְאֵי יְרֵכוֹ קוֹדְמִין. וְהָאָב קוֹדֵם לְכָל יוֹצְאֵי יְרֵכוֹ: \n",
+ "בְּנוֹת צְלָפְחָד נָטְלוּ שְׁלֹשָׁה חֲלָקִים בַּנַּחֲלָה. חֵלֶק אֲבִיהֶן שֶׁהָיָה עִם יוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר. וְשֶׁהָיָה בְכוֹר נוֹטֵל שְׁנֵי חֲלָקִים: \n",
+ "אֶחָד הַבֵּן וְאֶחָד הַבַּת בַּנַּחֲלָה, אֶלָּא שֶׁהַבֵּן נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְהַבָּנוֹת נִזּוֹנוֹת מִנִּכְסֵי הָאָב וְאֵינָן נִזּוֹנוֹת מִנִּכְסֵי הָאֵם: \n",
+ "הָאוֹמֵר אִישׁ פְּלוֹנִי בְנִי בְּכוֹר לֹא יִטֹּל פִּי שְׁנַיִם, אִישׁ פְּלוֹנִי בְנִי לֹא יִירַשׁ עִם אֶחָיו, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. הַמְחַלֵּק נְכָסָיו לְבָנָיו עַל פִּיו, רִבָּה לְאֶחָד וּמִעֵט לְאֶחָד וְהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, דְּבָרָיו קַיָּמִין. וְאִם אָמַר מִשּׁוּם יְרֻשָּׁה, לֹא אָמַר כְּלוּם. כָּתַב בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף מִשּׁוּם מַתָּנָה, דְּבָרָיו קַיָּמִין. הָאוֹמֵר אִישׁ פְּלוֹנִי יִירָשֵׁנִי בִּמְקוֹם שֶׁיֵשׁ בַּת, בִּתִּי תִירָשֵׁנִי בִּמְקוֹם שֶׁיֶּשׁ בֵּן, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אִם אָמַר עַל מִי שֶׁהוּא רָאוּי לְיָרְשׁוֹ, דְּבָרָיו קַיָּמִין. וְעַל מִי שֶׁאֵין רָאוּי לְיָרְשׁוֹ, אֵין דְּבָרָיו קַיָּמִין. הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו, מַה שֶּׁעָשָׂה עָשׂוּי, אֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, זָכוּר לְטוֹב: \n",
+ "הָאוֹמֵר זֶה בְּנִי, נֶאֱמָן. זֶה אָחִי, אֵינוֹ נֶאֱמָן וְנוֹטֵל עִמּוֹ בְּחֶלְקוֹ. מֵת, יַחְזְרוּ נְכָסִים לִמְקוֹמָן. נָפְלוּ לוֹ נְכָסִים מִמָּקוֹם אַחֵר, יִירְשׁוּ אֶחָיו עִמּוֹ. מִי שֶׁמֵּת וְנִמְצֵאת דְּיָתֵיקֵי קְשׁוּרָה עַל יְרֵכוֹ, הֲרֵי זוֹ אֵינָהּ כְּלוּם. זִכָּה בָהּ לְאַחֵר, בֵּין מִן הַיּוֹרְשִׁין בֵּין שֶׁאֵינוֹ מִן הַיּוֹרְשִׁין, דְּבָרָיו קַיָּמִין: \n",
+ "הַכּוֹתֵב נְכָסָיו לְבָנָיו, צָרִיךְ שֶׁיִּכְתֹּב מֵהַיּוֹם וּלְאַחַר מִיתָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ צָרִיךְ. הַכּוֹתֵב נְכָסָיו לִבְנוֹ לְאַחַר מוֹתוֹ, הָאָב אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן כְּתוּבִין לַבֵּן, וְהַבֵּן אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן בִּרְשׁוּת הָאָב. מָכַר הָאָב, מְכוּרִין עַד שֶׁיָּמוּת. מָכַר הַבֵּן, אֵין לַלּוֹקֵחַ בָּהֶן כְּלוּם עַד שֶׁיָּמוּת הָאָב. הָאָב תּוֹלֵשׁ וּמַאֲכִיל לְכָל מִי שֶׁיִּרְצֶה. וּמַה שֶּׁהִנִּיחַ תָּלוּשׁ, הֲרֵי הוּא שֶׁל יוֹרְשִׁין. הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, אֵין הַגְּדוֹלִים מִתְפַּרְנְסִים עַל הַקְּטַנִּים וְלֹא הַקְּטַנִּים נִזּוֹנִין עַל הַגְּדוֹלִים, אֶלָּא חוֹלְקִין בְּשָׁוֶה. נָשְׂאוּ הַגְּדוֹלִים, יִשְׂאוּ הַקְּטַנִּים. וְאִם אָמְרוּ קְטַנִּים הֲרֵי אָנוּ נוֹשְׂאִים כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶם, אֶלָּא מַה שֶּׁנָּתַן לָהֶם אֲבִיהֶם נָתָן: \n",
+ "הִנִּיחַ בָּנוֹת גְּדוֹלוֹת וּקְטַנּוֹת, אֵין הַגְּדוֹלוֹת מִתְפַּרְנְסוֹת עַל הַקְּטַנּוֹת וְלֹא הַקְּטַנּוֹת נִזּוֹנוֹת עַל הַגְּדוֹלוֹת, אֶלָּא חוֹלְקוֹת בְּשָׁוֶה. נָשְׂאוּ גְדוֹלוֹת, יִשְׂאוּ קְטַנּוֹת. וְאִם אָמְרוּ קְטַנּוֹת, הֲרֵי אָנוּ נוֹשְׂאוֹת כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶן. זֶה חֹמֶר בַּבָּנוֹת מִבַּבָּנִים, שֶׁהַבָּנוֹת נִזּוֹנוֹת עַל הַבָּנִים וְאֵין נִזּוֹנוֹת עַל הַבָּנוֹת: \n"
+ ],
+ [
+ "מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּים, הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִזּוֹנוּ. נְכָסִים מֻעָטִין, הַבָּנוֹת יִזּוֹנוּ וְהַבָּנִים יִשְׁאֲלוּ עַל הַפְּתָחִים. אַדְמוֹן אוֹמֵר, בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסַדְתִּי. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: \n",
+ "הִנִּיחַ בָּנִים וּבָנוֹת וְטֻמְטוּם, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּים, הַזְּכָרִים דּוֹחִין אוֹתוֹ אֵצֶל נְקֵבוֹת. נְכָסִים מֻעָטִין, הַנְּקֵבוֹת דּוֹחוֹת אוֹתוֹ אֵצֶל זְכָרִים. הָאוֹמֵר אִם תֵּלֵד אִשְׁתִּי זָכָר יִטֹּל מָנֶה, יָלְדָה זָכָר, נוֹטֵל מָנֶה. נְקֵבָה מָאתַיִם, יָלְדָה נְקֵבָה, נוֹטֶלֶת מָאתָיִם. אִם זָכָר מָנֶה אִם נְקֵבָה מָאתַיִם, וְיָלְדָה זָכָר וּנְקֵבָה, זָכָר נוֹטֵל מָנֶה וְהַנְּקֵבָה נוֹטֶלֶת מָאתָיִם. יָלְדָה טֻמְטוּם, אֵינוֹ נוֹטֵל. אִם אָמַר כָּל מַה שֶּׁתֵּלֵד אִשְׁתִּי יִטֹּל, הֲרֵי זֶה יִטֹּל. וְאִם אֵין שָׁם יוֹרֵשׁ אֶלָּא הוּא, יוֹרֵשׁ אֶת הַכֹּל: \n",
+ "הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, הִשְׁבִּיחוּ גְּדוֹלִים אֶת הַנְּכָסִים, הִשְׁבִּיחוּ לָאֶמְצַע. אִם אָמְרוּ רְאוּ מַה שֶּׁהִנִּיחַ לָנוּ אַבָּא, הֲרֵי אָנוּ עוֹשִׂים וְאוֹכְלִין, הִשְׁבִּיחוּ לְעַצְמָן. וְכֵן הָאִשָּׁה שֶׁהִשְׁבִּיחָה אֶת הַנְּכָסִים, הִשְׁבִּיחָה לָאֶמְצַע. אִם אָמְרָה רְאוּ מַה שֶּׁהִנִּיחַ לִי בַּעְלִי, הֲרֵי אֲנִי עוֹשָׂה וְאוֹכֶלֶת, הִשְׁבִּיחָה לְעַצְמָהּ: \n",
+ "הָאַחִין הַשֻּׁתָּפִין שֶׁנָּפַל אֶחָד מֵהֶן לָאֻמָּנוּת, נָפַל לָאֶמְצַע. חָלָה וְנִתְרַפָּא, נִתְרַפָּא מִשֶּׁל עַצְמוֹ. הָאַחִין שֶׁעָשׂוּ מִקְצָתָן שׁוּשְׁבִינוּת בְּחַיֵּי הָאָב, חָזְרָה שׁוּשְׁבִינוּת, חָזְרָה לָאֶמְצַע, שֶׁהַשּׁוּשְׁבִינוּת נִגְבֵּית בְּבֵית דִּין. אֲבָל הַשּׁוֹלֵחַ לַחֲבֵרוֹ כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן, אֵינָן נִגְבִּין בְּבֵית דִּין, מִפְּנֵי שֶׁהֵן גְּמִילוּת חֲסָדִים: \n",
+ "הַשּׁוֹלֵחַ סִבְלוֹנוֹת לְבֵית חָמִיו, שָׁלַח שָׁם מֵאָה מָנֶה וְאָכַל שָׁם סְעוּדַת חָתָן אֲפִלּוּ בְדִינָר, אֵינָן נִגְבִּין. לֹא אָכַל שָׁם סְעוּדַת חָתָן, הֲרֵי אֵלּוּ נִגְבִּין. שָׁלַח סִבְלוֹנוֹת מְרֻבִּין שֶׁיַּחְזְרוּ עִמָּהּ לְבֵית בַּעְלָהּ, הֲרֵי אֵלּוּ נִגְבִּין. סִבְלוֹנוֹת מֻעָטִין שֶׁתִּשְׁתַּמֵּשׁ בָּהֶן בְּבֵית אָבִיהָ, אֵינָן נִגְבִּין: \n",
+ "שְׁכִיב מְרַע שֶׁכָּתַב כָּל נְכָסָיו לַאֲחֵרִים וְשִׁיֵּר קַרְקַע כָּל שֶׁהוּא, מַתְּנָתוֹ קַיֶּמֶת. לֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, אֵין מַתְּנָתוֹ קַיֶּמֶת. לֹא כָתַב בָּהּ שְׁכִיב מְרַע, הוּא אוֹמֵר שְׁכִיב מְרַע הָיָה וְהֵן אוֹמְרִים בָּרִיא הָיָה, צָרִיךְ לְהָבִיא רְאָיָה שֶׁהָיָה שְׁכִיב מְרַע, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n",
+ "הַמְחַלֵּק נְכָסָיו עַל פִּיו, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֶחָד בָּרִיא וְאֶחָד מְסֻכָּן, נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֲרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וְשֶׁאֵין לָהֶן אַחֲרָיוּת אֵין נִקְנִין אֶלָּא בִמְשִׁיכָה. אָמְרוּ לוֹ, מַעֲשֶׂה בְאִמָּן שֶׁל בְּנֵי רוֹכֵל שֶׁהָיְתָה חוֹלָה וְאָמְרָה תְּנוּ כְבִינָתִי לְבִתִּי וְהִיא בִשְׁנֵים עָשָׂר מָנֶה, וָמֵתָה, וְקִיְּמוּ אֶת דְּבָרֶיהָ. אָמַר לָהֶן, בְּנֵי רוֹכֵל תְּקַבְּרֵם אִמָּן. וַחֲכָמִים אוֹמְרִים, בְּשַׁבָּת, דְּבָרָיו קַיָּמִין, מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לִכְתּוֹב. אֲבָל לֹא בְחֹל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בְּשַׁבָּת אָמְרוּ, קַל וָחֹמֶר בְּחֹל. כַּיּוֹצֵא בוֹ, זָכִין לַקָּטָן, וְאֵין זָכִין לַגָּדוֹל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לַקָּטָן אָמְרוּ, קַל וָחֹמֶר לַגָּדוֹל: \n",
+ "נָפַל הַבַּיִת עָלָיו וְעַל אָבִיו אוֹ עָלָיו וְעַל מוֹרִישָׁיו, וְהָיְתָה עָלָיו כְּתֻבַּת אִשָּׁה וּבַעַל חוֹב, יוֹרְשֵׁי הָאָב אוֹמְרִים, הַבֵּן מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵת הָאָב, בַּעֲלֵי הַחוֹב אוֹמְרִים, הָאָב מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵת הַבֵּן, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן: \n",
+ "נָפַל הַבַּיִת עָלָיו וְעַל אִשְׁתּוֹ, יוֹרְשֵׁי הַבַּעַל אוֹמְרִים, הָאִשָּׁה מֵתָה רִאשׁוֹנָה וְאַחַר כָּךְ מֵת הַבַּעַל, יוֹרְשֵׁי הָאִשָּׁה אוֹמְרִים, הַבַּעַל מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵתָה הָאִשָּׁה, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְהַיּוֹצְאִין עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב: \n",
+ "נָפַל הַבַּיִת עָלָיו וְעַל אִמּוֹ, אֵלּוּ וָאֵלּוּ מוֹדִים שֶׁיַּחֲלֹקוּ. אָמַר רַבִּי עֲקִיבָא, מוֹדֶה אֲנִי בָזֶה שֶׁהַנְּכָסִים בְּחֶזְקָתָן. אָמַר לוֹ בֶן עַזַּאי, עַל הַחֲלוּקִין אָנוּ מִצְטַעֲרִין, אֶלָּא שֶׁבָּאתָ לְחַלֵּק עָלֵינוּ אֶת הַשָּׁוִין: \n"
+ ],
+ [
+ "גֵּט פָּשׁוּט, עֵדָיו מִתּוֹכוֹ. וּמְקֻשָּׁר, עֵדָיו מֵאֲחוֹרָיו. פָּשׁוּט שֶׁכָּתְבוּ עֵדָיו מֵאֲחוֹרָיו וּמְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, שְׁנֵיהֶם פְּסוּלִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, מְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, כָּשֵׁר, מִפְּנֵי שֶׁיָּכוֹל לַעֲשׂוֹתוֹ פָשׁוּט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּמִנְהַג הַמְּדִינָה: \n",
+ "גֵּט פָּשׁוּט, עֵדָיו בִּשְׁנָיִם. וּמְקֻשָּׁר, בִּשְׁלֹשָׁה. פָּשׁוּט שֶׁכָּתוּב בּוֹ עֵד אֶחָד, וּמְקֻשָּׁר שֶׁכָּתוּב בּוֹ שְׁנֵי עֵדִים, שְׁנֵיהֶם פְּסוּלִין. כָּתַב בּוֹ זוּזִין מְאָה דְאִנּוּן סִלְעִין עֶשְׂרִין, אֵין לוֹ אֶלָּא עֶשְׂרִין. זוּזִין מְאָה דְאִנּוּן תְּלָתִין סִלְעִין, אֵין לוֹ אֶלָּא מָנֶה. כְסַף זוּזִין דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁתָּיִם. כְּסַף סִלְעִין דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁנָיִם. דַּרְכּוֹנוֹת דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁתָּיִם. כָּתוּב בּוֹ מִלְמַעְלָה מָנֶה וּמִלְּמַטָּה מָאתַיִם, מִלְמַעְלָה מָאתַיִם וּמִלְּמַטָּה מָנֶה, הַכֹּל הוֹלֵךְ אַחַר הַתַּחְתּוֹן. אִם כֵּן, לָמָּה כוֹתְבִין אֶת הָעֶלְיוֹן, שֶׁאִם תִּמָּחֵק אוֹת אַחַת מִן הַתַּחְתּוֹן, יִלְמַד מִן הָעֶלְיוֹן: \n",
+ "כּוֹתְבִין גֵּט לָאִישׁ אַף עַל פִּי שֶׁאֵין אִשְׁתּוֹ עִמּוֹ, וְהַשּׁוֹבֵר לָאִשָּׁה אַף עַל פִּי שֶׁאֵין בַּעְלָהּ עִמָּהּ, וּבִלְבַד שֶׁיְּהֵא מַכִּירָן, וְהַבַּעַל נוֹתֵן שָׂכָר. כּוֹתְבִין שְׁטָר לְלֹוֶה אַף עַל פִּי שֶׁאֵין מַלְוֶה עִמּוֹ, וְאֵין כּוֹתְבִין לְמַלְוֶה, עַד שֶׁיְּהֵא לֹוֶה עִמּוֹ, וְהַלֹּוֶה נוֹתֵן שָׂכָר. כּוֹתְבִין שְׁטָר לְמוֹכֵר אַף עַל פִּי שֶׁאֵין לוֹקֵחַ עִמּוֹ. וְאֵין כּוֹתְבִין לְלוֹקֵחַ, עַד שֶׁיְּהֵא מוֹכֵר עִמּוֹ, וְהַלּוֹקֵחַ נוֹתֵן שָׂכָר: \n",
+ "אֵין כּוֹתְבִין שְׁטָרֵי אֵרוּסִין וְנִשּׂוּאִין אֶלָּא מִדַּעַת שְׁנֵיהֶם, וְהֶחָתָן נוֹתֵן שָׂכָר. אֵין כּוֹתְבִין שְׁטָרֵי אֲרִיסוּת וְקַבְּלָנוּת אֶלָּא מִדַּעַת שְׁנֵיהֶם, וְהַמְקַבֵּל נוֹתֵן שָׂכָר. אֵין כּוֹתְבִין שְׁטָרֵי בֵרוּרִין וְכָל מַעֲשֵׂה בֵית דִּין אֶלָּא מִדַּעַת שְׁנֵיהֶם, וּשְׁנֵיהֶם נוֹתְנִין שָׂכָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁנֵיהֶם כּוֹתְבִין שְׁנַיִם, לָזֶה לְעַצְמוֹ וְלָזֶה לְעַצְמוֹ: \n",
+ "מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ וְהִשְׁלִישׁ אֶת שְׁטָרוֹ וְאָמַר לוֹ, אִם לֹא נָתַתִּי לְךָ מִכָּאן וְעַד יוֹם פְּלוֹנִי תֶּן לוֹ שְׁטָרוֹ, הִגִּיעַ זְמַן וְלֹא נָתַן, רַבִּי יוֹסֵי אוֹמֵר, יִתֵּן. רַבִּי יְהוּדָה אוֹמֵר, לֹא יִתֵּן: \n",
+ "מִי שֶׁנִּמְחַק שְׁטַר חוֹבוֹ, מְעִידִין עָלָיו עֵדִים, וּבָא לִפְנֵי בֵית דִּין וְעוֹשִׂין לוֹ קִיּוּם, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי נִמְחַק שְׁטָרוֹ בְּיוֹם פְּלוֹנִי, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ, רַבִּי יְהוּדָה אוֹמֵר, יַחֲלִיף. רַבִּי יוֹסֵי אוֹמֵר, יִכְתּוֹב שׁוֹבֵר. אָמַר רַבִּי יְהוּדָה, נִמְצָא זֶה צָרִיךְ לִהְיוֹת שׁוֹמֵר שׁוֹבְרוֹ מִן הָעַכְבָּרִים. אָמַר לוֹ רַבִּי יוֹסֵי, כָּךְ יָפֶה לוֹ, וְלֹא יוּרַע כֹּחוֹ שֶׁל זֶה: \n",
+ "שְׁנֵי אַחִין, אֶחָד עָנִי וְאֶחָד עָשִׁיר, וְהִנִּיחַ לָהֶן אֲבִיהֶן מֶרְחָץ וּבֵית הַבַּד, עֲשָׂאָן לְשָׂכָר, הַשָּׂכָר לָאֶמְצַע. עֲשָׂאָן לְעַצְמָן, הֲרֵי הֶעָשִׁיר אוֹמֵר לֶעָנִי, קַח לְךָ עֲבָדִים וְיִרְחֲצוּ בַמֶּרְחָץ, קַח לְךָ זֵיתִים וּבֹא וַעֲשֵׂם בְּבֵית הַבָּד. שְׁנַיִם שֶׁהָיוּ בְעִיר אַחַת, שֵׁם אֶחָד יוֹסֵף בֶּן שִׁמְעוֹן וְשֵׁם אַחֵר יוֹסֵף בֶּן שִׁמְעוֹן, אֵין יְכוֹלִין לְהוֹצִיא שְׁטָר חוֹב זֶה עַל זֶה וְלֹא אַחֵר יָכוֹל לְהוֹצִיא עֲלֵיהֶן שְׁטָר חוֹב. נִמְצָא לְאֶחָד בֵּין שְׁטָרוֹתָיו שְׁטָרוֹ שֶׁל יוֹסֵף בֶּן שִׁמְעוֹן פָּרוּעַ, שְׁטָרוֹת שְׁנֵיהֶן פְּרוּעִין. כֵּיצַד יַעֲשׂוּ, יְשָׁלֵשׁוּ. וְאִם הָיוּ מְשֻׁלָּשִׁים, יִכְתְּבוּ סִימָן. וְאִם הָיוּ מְסֻמָּנִין, יִכְתְּבוּ כֹּהֵן. הָאוֹמֵר לִבְנוֹ, שְׁטָר בֵּין שְׁטָרוֹתַי פָּרוּעַ וְאֵינִי יוֹדֵעַ אֵיזֶהוּ, שְׁטָרוֹת כֻּלָּן פְּרוּעִין. נִמְצָא לְאֶחָד שָׁם שְׁנַיִם, הַגָּדוֹל פָּרוּעַ וְהַקָּטָן אֵינוֹ פָרוּעַ. הַמַּלְוֶה אֶת חֲבֵרוֹ עַל יְדֵי עָרֵב, לֹא יִפָּרַע מִן הֶעָרֵב. וְאִם אָמַר עַל מְנָת שֶׁאֶפָּרַע מִמִּי שֶׁאֶרְצֶה, יִפָּרַע מִן הֶעָרֵב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם יֵשׁ נְכָסִים לַלֹּוֶה, בֵּין כָּךְ וּבֵין כָּךְ לֹא יִפָּרַע מִן הֶעָרֵב. וְכֵן הָיָה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֶעָרֵב לָאִשָּׁה בִּכְתֻבָּתָהּ וְהָיָה בַעְלָהּ מְגָרְשָׁהּ, יַדִּירֶנָּה הֲנָאָה, שֶׁמָּא יַעֲשׂוּ קְנוּנְיָא עַל נְכָסִים שֶׁל זֶה וְיַחֲזִיר אֶת אִשְׁתּוֹ: \n",
+ "הַמַּלְוֶה אֶת חֲבֵרוֹ בִּשְׁטָר, גּוֹבֶה מִנְּכָסִים מְשֻׁעְבָּדִים. עַל יְדֵי עֵדִים, גוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. הוֹצִיא עָלָיו כְּתַב יָדוֹ שֶׁהוּא חַיָּב לוֹ, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. עָרֵב הַיּוֹצֵא לְאַחַר חִתּוּם שְׁטָרוֹת, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. מַעֲשֶׂה בָא לִפְנֵי רַבִּי יִשְׁמָעֵאל וְאָמַר, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ בֶּן נַנָּס, אֵינוֹ גוֹבֶה לֹא מִנְּכָסִים מְשֻׁעְבָּדִים וְלֹא מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ, לָמָּה. אָמַר לוֹ, הֲרֵי הַחוֹנֵק אֶת אֶחָד בַּשּׁוּק וּמְצָאוֹ חֲבֵרוֹ וְאָמַר לוֹ הַנַּח לוֹ, פָּטוּר, שֶׁלֹּא עַל אֱמוּנָתוֹ הִלְוָהוּ. אֶלָּא אֵיזֶהוּ עָרֵב שֶׁהוּא חַיָּב, הַלְוֵהוּ וַאֲנִי נוֹתֵן לְךָ, חַיָּב, שֶׁכֵּן עַל אֱמוּנָתוֹ הִלְוָהוּ. אָמַר רַבִּי יִשְׁמָעֵאל, הָרוֹצֶה שֶׁיַּחְכִּים, יַעֲסוֹק בְּדִינֵי מָמוֹנוֹת, שֶׁאֵין לְךָ מִקְצוֹעַ בַּתּוֹרָה גָּדוֹל מֵהֶן, שֶׁהֵן כְּמַעְיָן הַנּוֹבֵעַ. וְהָרוֹצֶה שֶׁיַּעֲסוֹק בְּדִינֵי מָמוֹנוֹת, יְשַׁמֵּשׁ אֶת שִׁמְעוֹן בֶּן נַנָּס: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/merged.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..df1c9d18548d93ed8ceca23579ed3b2795b1cbde
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Batra/Hebrew/merged.json
@@ -0,0 +1,129 @@
+{
+ "title": "Mishnah Bava Batra",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Bava_Batra",
+ "text": [
+ [
+ "הַשֻּׁתָּפִין שֶׁרָצוּ לַעֲשׂוֹת מְחִצָּה בֶּחָצֵר, בּוֹנִין אֶת הַכֹּתֶל בָּאֶמְצַע. מְקוֹם שֶׁנָּהֲגוּ לִבְנוֹת גָּוִיל, גָּזִית, כְּפִיסִין, לְבֵנִים, בּוֹנִים, הַכֹּל כְּמִנְהַג הַמְּדִינָה. בְּגָוִיל, זֶה נוֹתֵן שְׁלֹשָׁה טְפָחִים, וְזֶה נוֹתֵן שְׁלֹשָׁה טְפָחִים. בְּגָזִית, זֶה נוֹתֵן טְפָחַיִם וּמֶחֱצָה, וְזֶה נוֹתֵן טְפָחַיִם וּמֶחֱצָה. בִּכְפִיסִין, זֶה נוֹתֵן טְפָחַיִם, וְזֶה נוֹתֵן טְפָחַיִם. בִּלְבֵנִים, זֶה נוֹתֵן טֶפַח וּמֶחֱצָה, וְזֶה נוֹתֵן טֶפַח וּמֶחֱצָה. לְפִיכָךְ אִם נָפַל הַכֹּתֶל, הַמָּקוֹם וְהָאֲבָנִים שֶׁל שְׁנֵיהֶם: \n",
+ "וְכֵן בְּגִנָּה, מְקוֹם שֶׁנָּהֲגוּ לִגְדֹּר מְחַיְּבִין אוֹתוֹ. אֲבָל בְּבִקְעָה, מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִגְדֹּר אֵין מְחַיְּבִין אוֹתוֹ, אֶלָּא אִם רוֹצֶה כּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּבוֹנֶה, וְעוֹשֶׂה חֲזִית מִבַּחוּץ. לְפִיכָךְ אִם נָפַל הַכֹּתֶל, הַמָּקוֹם וְהָאֲבָנִים שֶׁלּוֹ. אִם עָשׂוּ מִדַּעַת שְׁנֵיהֶן, בּוֹנִין אֶת הַכֹּתֶל בָּאֶמְצַע, וְעוֹשִׂין חָזִית מִכָּאן וּמִכָּאן. לְפִיכָךְ אִם נָפַל הַכֹּתֶל, הַמָּקוֹם וְהָאֲבָנִים שֶׁל שְׁנֵיהֶם: \n",
+ "הַמַּקִּיף אֶת חֲבֵרוֹ מִשְּׁלשׁ רוּחוֹתָיו, וְגָדַר אֶת הָרִאשׁוֹנָה וְאֶת הַשְּׁנִיָּה וְאֶת הַשְּׁלִישִׁית, אֵין מְחַיְּבִין אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, אִם עָמַד וְגָדַר אֶת הָרְבִיעִית, מְגַלְגְּלִין עָלָיו אֶת הַכֹּל: \n",
+ "כֹּתֶל חָצֵר שֶׁנָּפַל, מְחַיְּבִין אוֹתוֹ לִבְנוֹתוֹ עַד אַרְבַּע אַמּוֹת, בְּחֶזְקַת שֶׁנָּתַן, עַד שֶׁיָּבִיא רְאָיָה שֶׁלֹּא נָתָן. מֵאַרְבַּע אַמּוֹת וּלְמַעְלָה, אֵין מְחַיְּבִין אוֹתוֹ. סָמַךְ לוֹ כֹתֶל אַחֵר, אַף עַל פִּי שֶׁלֹּא נָתַן עָלָיו אֶת הַתִּקְרָה, מְגַלְגְּלִין עָלָיו אֶת הַכֹּל, בְּחֶזְקַת שֶׁלֹּא נָתַן, עַד שֶׁיָּבִיא רְאָיָה שֶׁנָּתָן: \n",
+ "כּוֹפִין אוֹתוֹ לִבְנוֹת בֵּית שַׁעַר וְדֶלֶת לֶחָצֵר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הַחֲצֵרוֹת רְאוּיוֹת לְבֵית שָׁעַר. כּוֹפִין אוֹתוֹ לִבְנוֹת לָעִיר חוֹמָה וּדְלָתַיִם וּבְרִיחַ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָעֲיָרוֹת רְאוּיוֹת לְחוֹמָה. כַּמָּה יְהֵא בָעִיר וִיהֵא כְאַנְשֵׁי הָעִיר, שְׁנֵים עָשָׂר חֹדֶשׁ. קָנָה בָהּ בֵּית דִּירָה, הֲרֵי הוּא כְאַנְשֵׁי הָעִיר מִיָּד: \n",
+ "אֵין חוֹלְקִין אֶת הֶחָצֵר, עַד שֶׁיְּהֵא אַרְבַּע אַמּוֹת לָזֶה וְאַרְבַּע אַמּוֹת לָזֶה. וְלֹא אֶת הַשָּׂדֶה, עַד שֶׁיְּהֵא בָהּ תִּשְׁעָה קַבִּין לָזֶה וְתִשְׁעָה קַבִּין לָזֶה. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיְּהֵא בָהּ תִּשְׁעַת חֲצָאֵי קַבִּין לָזֶה וְתִשְׁעַת חֲצָאֵי קַבִּין לָזֶה. וְלֹא אֶת הַגִּנָּה, עַד שֶׁיְּהֵא בָהּ חֲצִי קַב לָזֶה וַחֲצִי קַב לָזֶה. רַבִּי עֲקִיבָא אוֹמֵר, בֵּית רֹבַע. וְלֹא אֶת הַטְּרַקְלִין, וְלֹא אֶת הַמּוֹרָן, וְלֹא אֶת הַשּׁוֹבָךְ, וְלֹא אֶת הַטַּלִּית, וְלֹא אֶת הַמֶּרְחָץ, וְלֹא אֶת בֵּית הַבַּד, עַד שֶׁיְּהֵא בָהֶן כְּדֵי לָזֶה וּכְדֵי לָזֶה. זֶה הַכְּלָל, כָּל שֶׁיֵּחָלֵק וּשְׁמוֹ עָלָיו, חוֹלְקִין. וְאִם לָאו, אֵין חוֹלְקִין. אֵימָתַי, בִּזְמַן שֶׁאֵין שְׁנֵיהֶם רוֹצִים. אֲבָל בִּזְמַן שֶׁשְּׁנֵיהֶם רוֹצִים, אֲפִלּוּ בְפָחוֹת מִכָּאן, יַחֲלֹקוּ. וְכִתְבֵי הַקֹּדֶשׁ, אַף עַל פִּי שֶׁשְּׁנֵיהֶם רוֹצִים, לֹא יַחֲלֹקוּ: \n"
+ ],
+ [
+ "לֹא יַחְפֹּר אָדָם בּוֹר סָמוּךְ לְבוֹרוֹ שֶׁל חֲבֵרוֹ, וְלֹא שִׁיחַ, וְלֹא מְעָרָה, וְלֹא אַמַּת הַמַּיִם, וְלֹא נִבְרֶכֶת כּוֹבְסִין, אֶלָּא אִם כֵּן הִרְחִיק מִכֹּתֶל חֲבֵרוֹ שְׁלשָׁה טְפָחִים, וְסָד בְּסִיד. מַרְחִיקִין אֶת הַגֶּפֶת וְאֶת הַזֶּבֶל וְאֶת הַמֶּלַח וְאֶת הַסִּיד וְאֶת הַסְּלָעִים מִכָּתְלוֹ שֶׁל חֲבֵרוֹ שְׁלשָׁה טְפָחִים, וְסָד בְּסִיד. מַרְחִיקִין אֶת הַזְּרָעִים, וְאֶת הַמַּחֲרֵשָׁה, וְאֶת מֵי רַגְלַיִם מִן הַכֹּתֶל שְׁלשָׁה טְפָחִים. וּמַרְחִיקִין אֶת הָרֵחַיִם שְׁלשָׁה מִן הַשֶּׁכֶב, שֶׁהֵן אַרְבָּעָה מִן הָרָכֶב. וְאֶת הַתַּנוּר, שְׁלשָׁה מִן הַכִּלְיָא, שֶׁהֵן אַרְבָּעָה מִן הַשָּׂפָה: \n",
+ "לֹא יַעֲמִיד אָדָם תַּנּוּר בְּתוֹךְ הַבַּיִת, אֶלָּא אִם כֵּן יֵשׁ עַל גַּבָּיו גֹּבַהּ אַרְבַּע אַמּוֹת. הָיָה מַעֲמִידוֹ בָעֲלִיָּה, צָרִיך שֶׁיְּהֵא תַחְתָּיו מַעֲזִיבָה שְׁלשָׁה טְפָחִים. וּבַכִּירָה, טֶפַח. וְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא אָמְרוּ כָל הַשִּׁעוּרִין הָאֵלּוּ, אֶלָּא שֶׁאִם הִזִּיק, פָּטוּר מִלְּשַׁלֵּם: \n",
+ "לֹא יִפְתַּח אָדָם חֲנוּת שֶׁל נַחְתּוֹמִין וְשֶׁל צַבָּעִין תַּחַת אוֹצָרוֹ שֶׁל חֲבֵרוֹ. וְלֹא רֶפֶת בָּקָר. בֶּאֱמֶת, בְּיַיִן הִתִּירוּ, אֲבָל לֹא רֶפֶת בָּקָר. חֲנוּת שֶׁבֶּחָצֵר, יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן מִקּוֹל הַנִּכְנָסִין וּמִקּוֹל הַיּוֹצְאִין. אֲבָל עוֹשֶׂה כֵלִים, יוֹצֵא וּמוֹכֵר בְּתוֹךְ הַשּׁוּק, אֲבָל אֵינוֹ יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן, לֹא מִקּוֹל הַפַּטִּישׁ, וְלֹא מִקּוֹל הָרֵחַיִם, וְלֹא מִקּוֹל הַתִּינוֹקוֹת: \n",
+ "מִי שֶׁהָיָה כָתְלוֹ סָמוּךְ לְכֹתֶל חֲבֵרוֹ, לֹא יִסְמֹךְ לוֹ כֹתֶל אַחֵר, אֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת. וְהַחַלּוֹנוֹת, מִלְּמַעְלָן וּמִלְּמַטָּן, וּמִכְּנֶגְדָּן, אַרְבַּע אַמּוֹת: \n",
+ "מַרְחִיקִין אֶת הַסֻּלָּם מִן הַשּׁוֹבָךְ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא תִקְפֹּץ הַנְּמִיָּה, וְאֶת הַכֹּתֶל מִן הַמַּזְחִילָה אַרְבַּע אַמּוֹת, כְּדֵי שֶׁיְּהֵא זוֹקֵף אֶת הַסֻּלָּם. מַרְחִיקִין אֶת הַשּׁוֹבָךְ מִן הָעִיר חֲמִשִּׁים אַמָּה. וְלֹא יַעֲשֶׂה אָדָם שׁוֹבָךְ בְּתוֹךְ שֶׁלּוֹ, אֶלָּא אִם כֵּן יֶשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ. רַבִּי יְהוּדָה אוֹמֵר, בֵּית אַרְבַּעַת כּוֹרִין, מְלֹא שֶׁגֶר הַיּוֹנָה. וְאִם לְקָחוֹ, אֲפִלּוּ בֵית רֹבַע, הֲרֵי הוּא בְחֶזְקָתוֹ: \n",
+ "נִפּוּל הַנִּמְצָא בְתוֹךְ חֲמִשִּׁים אַמָּה, הֲרֵי הוּא שֶׁל בַּעַל הַשּׁוֹבָךְ. חוּץ מֵחֲמִשִּׁים אַמָּה, הֲרֵי הוּא שֶׁל מוֹצְאוֹ. נִמְצָא בֵין שְׁנֵי שׁוֹבָכוֹת, קָרוֹב לָזֶה, שֶׁלּוֹ. קָרוֹב לָזֶה, שֶׁלּוֹ. מֶחֱצָה עַל מֶחֱצָה, שְׁנֵיהֶם יַחֲלֹקוּ: \n",
+ "מַרְחִיקִין אֶת הָאִילָן מִן הָעִיר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה חֲמִשִּׁים אַמָּה. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, חֲמִשִּׁים אַמָּה. אִם הָעִיר קָדְמָה, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים. וְאִם הָאִילָן קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. סָפֵק זֶה קָדַם, סָפֵק זֶה קָדַם, קוֹצֵץ וְאֵינוֹ נוֹתֵן דָּמִים: \n",
+ "מַרְחִיקִין גֹּרֶן קָבוּעַ מִן הָעִיר חֲמִשִּׁים אַמָּה. לֹא יַעֲשֶׂה אָדָם גֹּרֶן קָבוּעַ בְּתוֹךְ שֶׁלּוֹ, אֶלָּא אִם כֵּן יֶשׁ לוֹ חֲמִשִּׁים אַמָּה לְכָל רוּחַ, וּמַרְחִיק מִנְּטִיעוֹתָיו שֶׁל חֲבֵרוֹ וּמִנִּירוֹ, כְּדֵי שֶׁלֹּא יַזִּיק: \n",
+ "מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה: \n",
+ "מַרְחִיקִין אֶת הַמִּשְׁרָה מִן הַיָּרָק, וְאֶת הַכְּרֵשִׁין מִן הַבְּצָלִים, וְאֶת הַחַרְדָּל מִן הַדְּבוֹרִים. רַבִּי יוֹסֵי מַתִּיר בַּחַרְדָּל: \n",
+ "מַרְחִיקִין אֶת הָאִילָן מִן הַבּוֹר עֶשְׂרִים וְחָמֵשׁ אַמָּה, וּבְחָרוּב וּבְשִׁקְמָה, חֲמִשִּׁים אַמָּה, בֵּין מִלְמַעְלָה בֵּין מִן הַצָּד. אִם הַבּוֹר קָדַם, קוֹצֵץ וְנוֹתֵן דָּמִים. וְאִם אִילָן קָדַם, לֹא יָקֹץ. סָפֵק זֶה קָדַם, וְסָפֵק זֶה קָדַם, לֹא יָקֹץ. רַבִּי יוֹסֵי אוֹמֵר, אַף עַל פִּי שֶׁהַבּוֹר קוֹדֶמֶת לָאִילָן, לֹא יָקֹץ, שֶׁזֶּה חוֹפֵר בְּתוֹךְ שֶׁלּוֹ, וְזֶה נוֹטֵעַ בְּתוֹךְ שֶׁלּוֹ: \n",
+ "לֹא יִטַּע אָדָם אִילָן סָמוּךְ לִשְׂדֵה חֲבֵרוֹ, אֶלָּא אִם כֵּן הִרְחִיק מִמֶּנּוּ אַרְבַּע אַמּוֹת, אֶחָד גְּפָנִים וְאֶחָד כָּל אִילָן. הָיָה גָדֵר בֵּינְתַיִם, זֶה סוֹמֵךְ לַגָּדֵר מִכָּאן, וְזֶה סוֹמֵךְ לַגָּדֵר מִכָּאן. הָיוּ שָׁרָשִׁים יוֹצְאִין לְתוֹךְ שֶׁל חֲבֵרוֹ, מַעֲמִיק שְׁלֹשָׁה טְפָחִים, כְּדֵי שֶׁלֹּא יְעַכֵּב אֶת הַמַּחֲרֵשָׁה. הָיָה חוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, קוֹצֵץ וְיוֹרֵד, וְהָעֵצִים שֶׁלּוֹ: \n",
+ "אִילָן שֶׁהוּא נוֹטֶה לִשְׂדֵה חֲבֵרוֹ, קוֹצֵץ מְלֹא הַמַּרְדֵּעַ עַל גַּבֵּי הַמַּחֲרֵשָׁה. וּבְחָרוּב וּבְשִׁקְמָה, כְּנֶגֶד הַמִּשְׁקֹלֶת. בֵּית הַשְּׁלָחִין, כָּל הָאִילָן כְּנֶגֶד הַמִּשְׁקֹלֶת. אַבָּא שָׁאוּל אוֹמֵר, כָּל אִילַן סְרָק, כְּנֶגֶד הַמִּשְׁקֹלֶת: \n",
+ "אִילָן שֶׁהוּא נוֹטֶה לִרְשׁוּת הָרַבִּים, קוֹצֵץ, כְּדֵי שֶׁיְּהֵא גָמָל עוֹבֵר וְרוֹכְבוֹ. רַבִּי יְהוּדָה אוֹמֵר, גָּמָל טָעוּן פִּשְׁתָּן אוֹ חֲבִילֵי זְמוֹרוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הָאִילָן כְּנֶגֶד הַמִּשְׁקֹלֶת, מִפְּנֵי הַטֻּמְאָה: \n"
+ ],
+ [
+ "חֶזְקַת הַבָּתִּים וְהַבּוֹרוֹת וְהַשִּׁיחִין וְהַמְּעָרוֹת וְהַשּׁוֹבָכוֹת וְהַמֶּרְחֲצָאוֹת וּבֵית הַבַּדִּין וּבֵית הַשְּׁלָחִין וְהָעֲבָדִים וְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, חֶזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם. שְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלֹשׁ שָׁנִים, וְאֵינָהּ מִיּוֹם לְיוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלֹשָׁה בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָאֶמְצַע, הֲרֵי שְׁמֹנָה עָשָׂר חֹדֶשׁ. רַבִּי עֲקִיבָא אוֹמֵר, חֹדֶשׁ בָּרִאשׁוֹנָה וְחֹדֶשׁ בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי יִשְׁמָעֵאל, בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׂדֵה לָבָן. אֲבָל בִּשְׂדֵה אִילָן, כָּנַס אֶת תְּבוּאָתוֹ, מָסַק אֶת זֵיתָיו, כָּנַס אֶת קֵיצוֹ, הֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים: \n",
+ "שָׁלֹשׁ אֲרָצוֹת לַחֲזָקָה, יְהוּדָה וְעֵבֶר הַיַּרְדֵּן וְהַגָּלִיל. הָיָה בִיהוּדָה וְהֶחֱזִיק בַּגָּלִיל, בַּגָּלִיל וְהֶחֱזִיק בִּיהוּדָה, אֵינָהּ חֲזָקָה, עַד שֶׁיְּהֵא עִמּוֹ בַמְּדִינָה. אָמַר רַבִּי יְהוּדָה, לֹא אָמְרוּ שָׁלֹשׁ שָׁנִים אֶלָּא כְדֵי שֶׁיְּהֵא בְאַסְפַּמְיָא, וְיַחֲזִיק שָׁנָה, וְיֵלְכוּ וְיוֹדִיעוּהוּ שָׁנָה, וְיָבֹא לְשָׁנָה אַחֶרֶת: \n",
+ "כָּל חֲזָקָה שֶׁאֵין עִמָּהּ טַעֲנָה, אֵינָהּ חֲזָקָה. כֵּיצַד, אָמַר לוֹ, מָה אַתָּה עוֹשֶׂה בְתוֹךְ שֶׁלִּי, וְהוּא אָמַר לוֹ, שֶׁלֹּא אָמַר לִי אָדָם דָּבָר מֵעוֹלָם, אֵינָהּ חֲזָקָה. שֶׁמָּכַרְתָּ לִי, שֶׁנָּתַתָּ לִי בְמַתָּנָה, אָבִיךָ מְכָרָהּ לִי, אָבִיךָ נְתָנָהּ לִי בְמַתָּנָה, הֲרֵי זוֹ חֲזָקָה. וְהַבָּא מִשּׁוּם יְרֻשָּׁה, אֵינוֹ צָרִיךְ טַעֲנָה. הָאֻמָּנִין וְהַשֻּׁתָּפִים וְהָאֲרִיסִין וְהָאַפּוֹטְרוֹפִּין, אֵין לָהֶם חֲזָקָה. אֵין לָאִישׁ חֲזָקָה בְּנִכְסֵי אִשְׁתּוֹ, וְלֹא לָאִשָּׁה חֲזָקָה בְּנִכְסֵי בַעְלָהּ, וְלֹא לָאָב בְּנִכְסֵי הַבֵּן, וְלֹא לַבֵּן בְּנִכְסֵי הָאָב. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמַחֲזִיק, אֲבָל בְּנוֹתֵן מַתָּנָה, וְהָאַחִין שֶׁחָלְקוּ, וְהַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, נָעַל וְגָדַר וּפָרַץ כָּל שֶׁהוּא, הֲרֵי זוֹ חֲזָקָה: \n",
+ "הָיוּ שְׁנַיִם מְעִידִין אוֹתוֹ שֶׁאֲכָלָהּ שָׁלֹשׁ שָׁנִים, וְנִמְצְאוּ זוֹמְמִין, מְשַׁלְּמִין לוֹ אֶת הַכֹּל. שְׁנַיִם בָּרִאשׁוֹנָה, וּשְׁנַיִם בַּשְּׁנִיָּה, וּשְׁנַיִם בַּשְּׁלִישִׁית, מְשָׁלְשִׁין בֵּינֵיהֶם. שְׁלֹשָׁה אַחִים וְאֶחָד מִצְטָרֵף עִמָּהֶם, הֲרֵי אֵלּוּ שָׁלֹשׁ עֵדֻיּוֹת, וְהֵן עֵדוּת אַחַת לַהֲזָמָה: \n",
+ "אֵלּוּ דְבָרִים שֶׁיֵּשׁ לָהֶם חֲזָקָה, וְאֵלּוּ דְבָרִים שֶׁאֵין לָהֶם חֲזָקָה. הָיָה מַעֲמִיד בְּהֵמָה בֶחָצֵר, תַּנּוּר, וְכִירַיִם, וְרֵחַיִם, וּמְגַדֵּל תַּרְנְגוֹלִין, וְנוֹתֵן זִבְלוֹ בֶחָצֵר, אֵינָהּ חֲזָקָה. אֲבָל עָשָׂה מְחִצָּה לִבְהֶמְתּוֹ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְכֵן לַתַּנּוּר, וְכֵן לַכִּירַיִם, וְכֵן לָרֵחַיִם, הִכְנִיס תַּרְנְגוֹלִין לְתוֹךְ הַבַּיִת, וְעָשָׂה מָקוֹם לְזִבְלוֹ עָמֹק שְׁלֹשָׁה אוֹ גָבוֹהַּ שְׁלֹשָׁה, הֲרֵי זוֹ חֲזָקָה: \n",
+ "הַמַּרְזֵב אֵין לוֹ חֲזָקָה, וְיֵשׁ לִמְקוֹמוֹ חֲזָקָה. הַמַּזְחִילָה יֶשׁ לָהּ חֲזָקָה. סֻלָּם הַמִּצְרִי אֵין לוֹ חֲזָקָה, וְלַצּוֹרִי יֶשׁ לוֹ חֲזָקָה. חַלּוֹן הַמִּצְרִית אֵין לָהּ חֲזָקָה, וְלַצּוֹרִית יֶשׁ לָהּ חֲזָקָה. אֵיזוֹ הִיא חַלּוֹן הַמִּצְרִית, כָּל שֶׁאֵין רֹאשׁוֹ שֶׁל אָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם יֶשׁ לָהּ מַלְבֵּן, אַף עַל פִּי שֶׁאֵין רֹאשׁוֹ שֶׁל אָדָם יָכוֹל לִכָּנֵס לְתוֹכָהּ, הֲרֵי זוֹ חֲזָקָה. הַזִּיז, עַד טֶפַח, יֶשׁ לוֹ חֲזָקָה, וְיָכוֹל לִמְחוֹת. פָּחוֹת מִטֶּפַח, אֵין לוֹ חֲזָקָה, וְאֵין יָכוֹל לִמְחוֹת: \n",
+ "לֹא יִפְתַּח אָדָם חַלּוֹנוֹתָיו לַחֲצַר הַשֻּׁתָּפִין. לָקַח בַּיִת בְּחָצֵר אַחֶרֶת, לֹא יִפְתְּחֶנָּה לַחֲצַר הַשֻּׁתָּפִין. בָּנָה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ, לֹא יִפְתָּחֶנָּה לַחֲצַר הַשֻּׁתָּפִין. אֶלָּא אִם רָצָה, בּוֹנֶה אֶת הַחֶדֶר לִפְנִים מִבֵּיתוֹ, וּבוֹנֶה עֲלִיָּה עַל גַּבֵּי בֵיתוֹ וּפוֹתְחָהּ לְתוֹךְ בֵּיתוֹ. לֹא יִפְתַּח אָדָם לַחֲצַר הַשֻּׁתָּפִין פֶּתַח כְּנֶגֶד פֶּתַח וְחַלּוֹן כְּנֶגֶד חַלּוֹן. הָיָה קָטָן, לֹא יַעֲשֶׂנּוּ גָדוֹל. אֶחָד, לֹא יַעֲשֶׂנּוּ שְׁנָיִם. אֲבָל פּוֹתֵחַ הוּא לִרְשׁוּת הָרַבִּים פֶּתַח כְּנֶגֶד פֶּתַח וְחַלּוֹן כְּנֶגֶד חַלּוֹן. הָיָה קָטָן, עוֹשֶׂה אוֹתוֹ גָדוֹל. אֶחָד, עוֹשֶׂה אוֹתוֹ שְׁנָיִם: \n",
+ "אֵין עוֹשִׂין חָלָל תַּחַת רְשׁוּת הָרַבִּים, בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. רַבִּי אֱלִיעֶזֶר מַתִּיר כְּדֵי שֶׁתְּהֵא עֲגָלָה מְהַלֶּכֶת וּטְעוּנָה אֲבָנִים. אֵין מוֹצִיאִין זִיזִין וּגְזֻזְטְרָאוֹת לִרְשׁוּת הָרַבִּים, אֶלָּא אִם רָצָה כּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּמוֹצִיא. לָקַח חָצֵר וּבָהּ זִיזִין וּגְזֻזְטְרָאוֹת, הֲרֵי זוֹ בְחֶזְקָתָהּ: \n"
+ ],
+ [
+ "הַמּוֹכֵר אֶת הַבַּיִת, לֹא מָכַר הַיָּצִיעַ, וְאַף עַל פִּי שֶׁהִיא פְתוּחָה לְתוֹכוֹ, וְלֹא אֶת הַחֶדֶר שֶׁלִּפְנִים מִמֶּנּוּ, וְלֹא אֶת הַגַּג בִּזְמַן שֶׁיֶּשׁ לוֹ מַעֲקֶה גָבוֹהַּ עֲשָׂרָה טְפָחִים. רַבִּי יְהוּדָה אוֹמֵר, אִם יֶשׁ לוֹ צוּרַת פֶּתַח, אַף עַל פִּי שֶׁאֵינוֹ גָבוֹהַּ עֲשָׂרָה טְפָחִים, אֵינוֹ מָכוּר: \n",
+ "לֹא אֶת הַבּוֹר, וְלֹא אֶת הַדּוּת, אַף עַל פִּי שֶׁכָּתַב לוֹ עֻמְקָא וְרוּמָא. וְצָרִיךְ לִקַּח לוֹ דֶרֶךְ, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. וּמוֹדֶה רַבִּי עֲקִיבָא, בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵלּוּ, שֶׁאֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. מְכָרָן לְאַחֵר, רַבִּי עֲקִיבָא אוֹמֵר, אֵינוֹ צָרִיך לִקַּח לוֹ דֶרֶךְ. וַחֲכָמִים אוֹמְרִים, צָרִיךְ לִקַּח לוֹ דָרֶךְ: \n",
+ "הַמּוֹכֵר אֶת הַבַּיִת, מָכַר אֶת הַדֶּלֶת, אֲבָל לֹא אֶת הַמַּפְתֵּחַ. מָכַר אֶת הַמַּכְתֶּשֶׁת הַקְּבוּעָה, אֲבָל לֹא אֶת הַמִּטַּלְטֶלֶת. מָכַר אֶת הָאִצְטְרֻבָּל, אֲבָל לֹא אֶת הַקֶּלֶת, וְלֹא אֶת הַתַּנּוּר, וְלֹא אֶת הַכִּירָיִם. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין: \n",
+ "הַמּוֹכֵר אֶת הֶחָצֵר, מָכַר בָּתִּים, בּוֹרוֹת, שִׁיחִין, וּמְעָרוֹת, אֲבָל לֹא אֶת הַמִּטַּלְטְלִין. בִּזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר אֶת הַמֶּרְחָץ, וְלֹא אֶת בֵּית הַבַּד שֶׁבְּתוֹכָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמּוֹכֵר אֶת הֶחָצֵר, לֹא מָכַר אֶלָּא אֲוִירָהּ שֶׁל חָצֵר: \n",
+ "הַמּוֹכֵר אֶת בֵּית הַבַּד, מָכַר אֶת הַיָּם וְאֶת הַמַּמָּל וְאֶת הַבְּתוּלוֹת, אֲבָל לֹא מָכַר אֶת הָעֲכִירִין וְאֶת הַגַּלְגַּל וְאֶת הַקּוֹרָה. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמּוֹכֵר בֵּית הַבַּד, מָכַר אֶת הַקּוֹרָה: \n",
+ "הַמּוֹכֵר אֶת הַמֶּרְחָץ, לֹא מָכַר אֶת הַנְּסָרִים וְאֶת הַסַּפְסָלִים וְאֶת הַוִּילָאוֹת. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר אֶת הַמְּגֻרוֹת שֶׁל מַיִם וְלֹא אֶת הָאוֹצָרוֹת שֶׁל עֵצִים: \n",
+ "הַמּוֹכֵר אֶת הָעִיר, מָכַר בָּתִּים, בּוֹרוֹת, שִׁיחִין, וּמְעָרוֹת, מֶרְחֲצָאוֹת וְשׁוֹבָכוֹת, בֵּית הַבַּדִּין וּבֵית הַשְּׁלָחִין, אֲבָל לֹא אֶת הַמִּטַּלְטְלִין. וּבִזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, אֲפִלּוּ הָיוּ בָהּ בְּהֵמָה וַעֲבָדִים, הֲרֵי כֻלָּן מְכוּרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַמּוֹכֵר אֶת הָעִיר, מָכַר אֶת הַסַּנְטֵר: \n",
+ "הַמּוֹכֵר אֶת הַשָּׂדֶה, מָכַר אֶת הָאֲבָנִים שֶׁהֵם לְצָרְכָּהּ, וְאֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁהֵם לְצָרְכּוֹ, וְאֶת הַתְּבוּאָה שֶׁהִיא מְחֻבֶּרֶת לַקַּרְקַע, וְאֶת מְחִצַּת הַקָּנִים שֶׁהִיא פְחוּתָה מִבֵּית רֹבַע, וְאֶת הַשּׁוֹמֵרָה שֶׁאֵינָהּ עֲשׂוּיָה בְטִיט, וְאֶת הֶחָרוּב שֶׁאֵינוֹ מֻרְכָּב, וְאֶת בְּתוּלַת הַשִּׁקְמָה: \n",
+ "אֲבָל לֹא מָכַר לֹא אֶת הָאֲבָנִים שֶׁאֵינָן לְצָרְכָּהּ, וְלֹא אֶת הַקָּנִים שֶׁבַּכֶּרֶם שֶׁאֵינָן לְצָרְכּוֹ, וְלֹא אֶת הַתְּבוּאָה שֶׁהִיא תְלוּשָׁה מִן הַקַּרְקַע. בִּזְמַן שֶׁאָמַר לוֹ, הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר לֹא אֶת מְחִצַּת הַקָּנִים שֶׁהִיא בֵית רֹבַע, וְלֹא אֶת הַשּׁוֹמֵרָה שֶׁהִיא עֲשׂוּיָה בְטִיט, וְלֹא אֶת הֶחָרוּב הַמֻּרְכָּב, וְלֹא אֶת סַדַּן הַשִּׁקְמָה, וְלֹא אֶת הַבּוֹר, וְלֹא אֶת הַגַּת, וְלֹא אֶת הַשּׁוֹבָךְ, בֵּין חֲרֵבִין בֵּין יְשׁוּבִין. וְצָרִיךְ לִקַּח לוֹ דָרֶךְ, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ. וּמוֹדֶה רַבִּי עֲקִיבָא, בִּזְמַן שֶׁאָמַר לוֹ חוּץ מֵאֵלּוּ, שֶׁאֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. מְכָרָן לְאַחֵר, רַבִּי עֲקִיבָא אוֹמֵר, אֵינוֹ צָרִיךְ לִקַּח לוֹ דָרֶךְ. וַחֲכָמִים אוֹמְרִים, צָרִיךְ לִקַּח לוֹ דָרֶךְ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוֹכֵר. אֲבָל בְּנוֹתֵן מַתָּנָה, נוֹתֵן אֶת כֻּלָּם. הָאַחִין שֶׁחָלְקוּ, זָכוּ בַשָּׂדֶה, זָכוּ בְכֻלָּם. הַמַּחֲזִיק בְּנִכְסֵי הַגֵּר, הֶחֱזִיק בַּשָּׂדֶה, הֶחֱזִיק בְּכֻלָּם. הַמַּקְדִּישׁ אֶת הַשָּׂדֶה, הִקְדִּישׁ אֶת כֻּלָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ אֶת הַשָּׂדֶה, לֹא הִקְדִּישׁ אֶלָּא אֶת הֶחָרוּב הַמֻּרְכָּב וְאֶת סַדַּן הַשִּׁקְמָה: \n"
+ ],
+ [
+ "הַמּוֹכֵר אֶת הַסְּפִינָה, מָכַר אֶת הַתֹּרֶן וְאֶת הַנֵּס וְאֶת הָעוֹגִין וְאֶת כָּל הַמַּנְהִיגִין אוֹתָהּ, אֲבָל לֹא מָכַר לֹא אֶת הָעֲבָדִים, וְלֹא אֶת הַמַּרְצוּפִין, וְלֹא אֶת הָאַנְתִּיקִי. וּבִזְמַן שֶׁאָמַר לוֹ הִיא וְכָל מַה שֶּׁבְּתוֹכָהּ, הֲרֵי כֻלָּן מְכוּרִין. מָכַר אֶת הַקָּרוֹן, לֹא מָכַר אֶת הַפְּרָדוֹת. מָכַר אֶת הַפְּרָדוֹת, לֹא מָכַר אֶת הַקָּרוֹן. מָכַר אֶת הַצֶּמֶד, לֹא מָכַר אֶת הַבָּקָר. מָכַר אֶת הַבָּקָר, לֹא מָכַר אֶת הַצֶּמֶד. רַבִּי יְהוּדָה אוֹמֵר, הַדָּמִים מוֹדִיעִין. כֵּיצַד, אָמַר לוֹ מְכוֹר לִי צִמְדְּךָ בְּמָאתַיִם זוּז, הַדָּבָר יָדוּעַ שֶׁאֵין הַצֶּמֶד בְּמָאתַיִם זוּז. וַחֲכָמִים אוֹמְרִים, אֵין הַדָּמִים רְאָיָה: \n",
+ "הַמּוֹכֵר אֶת הַחֲמוֹר, לֹא מָכַר כֵּלָיו. נַחוּם הַמָּדִי אוֹמֵר, מָכַר כֵּלָיו. רַבִּי יְהוּדָה אוֹמֵר, פְּעָמִים מְכוּרִין וּפְעָמִים אֵינָן מְכוּרִין. כֵּיצַד, הָיָה חֲמוֹר לְפָנָיו וְכֵלָיו עָלָיו, וְאָמַר לוֹ מְכוֹר לִי חֲמוֹרְךָ זֶה, הֲרֵי כֵלָיו מְכוּרִין. חֲמוֹרְךָ הוּא, אֵין כֵּלָיו מְכוּרִין: \n",
+ "הַמּוֹכֵר אֶת הַחֲמוֹר, מָכַר אֶת הַסְּיָח. מָכַר אֶת הַפָּרָה, לֹא מָכַר אֶת בְּנָהּ. מָכַר אַשְׁפָּה, מָכַר זִבְלָהּ. מָכַר בּוֹר, מָכַר מֵימָיו. מָכַר כַּוֶּרֶת, מָכַר דְּבוֹרִים. מָכַר שׁוֹבָךְ, מָכַר יוֹנִים. הַלּוֹקֵחַ פֵּרוֹת שׁוֹבָךְ מֵחֲבֵרוֹ, מַפְרִיחַ בְּרֵכָה רִאשׁוֹנָה. פֵּרוֹת כַּוֶּרֶת, נוֹטֵל שְׁלֹשָׁה נְחִילִין וּמְסָרֵס. חַלּוֹת דְּבַשׁ, מַנִּיחַ שְׁתֵּי חַלּוֹת. זֵיתִים לָקֹץ, מַנִּיחַ שְׁתֵּי גְרוֹפִיּוֹת: \n",
+ "הַקּוֹנֶה שְׁנֵי אִילָנוֹת בְּתוֹךְ שְׂדֵה חֲבֵרוֹ, הֲרֵי זֶה לֹא קָנָה קַרְקַע. רַבִּי מֵאִיר אוֹמֵר, קָנָה קַרְקַע. הִגְדִּילוּ, לֹא יְשַׁפֶּה. וְהָעוֹלֶה מִן הַגֶּזַע, שֶׁלּוֹ. וּמִן הַשָּׁרָשִׁים, שֶׁל בַּעַל הַקַּרְקַע. וְאִם מֵתוּ, אֵין לוֹ קַרְקַע. קָנָה שְׁלֹשָׁה, קָנָה קַרְקַע. הִגְדִּילוּ, יְשַׁפֶּה. וְהָעוֹלֶה מִן הַגֶּזַע וּמִן הַשָּׁרָשִׁין, שֶׁלּוֹ. וְאִם מֵתוּ, יֶשׁ לוֹ קַרְקַע: \n",
+ "הַמּוֹכֵר רֹאשׁ בְּהֵמָה גַסָּה, לֹא מָכַר אֶת הָרַגְלָיִם. מָכַר אֶת הָרַגְלַיִם, לֹא מָכַר אֶת הָרֹאשׁ. מָכַר אֶת הַקָּנֶה, לֹא מָכַר אֶת הַכָּבֵד. מָכַר אֶת הַכָּבֵד, לֹא מָכַר אֶת הַקָּנֶה. אֲבָל בְּדַקָּה, מָכַר אֶת הָרֹאשׁ, מָכַר אֶת הָרַגְלָיִם. מָכַר אֶת הָרַגְלַיִם, לֹא מָכַר אֶת הָרֹאשׁ. מָכַר אֶת הַקָּנֶה, מָכַר אֶת הַכָּבֵד. מָכַר אֶת הַכָּבֵד, לֹא מָכַר אֶת הַקָּנֶה: \n",
+ "אַרְבַּע מִדּוֹת בַּמּוֹכְרִין. מָכַר לוֹ חִטִּים יָפוֹת וְנִמְצְאוּ רָעוֹת, הַלּוֹקֵחַ יָכוֹל לַחֲזֹר בּוֹ. רָעוֹת וְנִמְצְאוּ יָפוֹת, מוֹכֵר יָכוֹל לַחֲזֹר בּוֹ. רָעוֹת וְנִמְצְאוּ רָעוֹת, יָפוֹת וְנִמְצְאוּ יָפוֹת, אֵין אֶחָד מֵהֶם יָכוֹל לַחֲזֹר בּוֹ. שְׁחַמְתִּית וְנִמְצֵאת לְבָנָה, לְבָנָה וְנִמְצֵאת שְׁחַמְתִּית, עֵצִים שֶׁל זַיִת וְנִמְצְאוּ שֶׁל שִׁקְמָה, שֶׁל שִׁקְמָה וְנִמְצְאוּ שֶׁל זַיִת, יַיִן וְנִמְצָא חֹמֶץ, חֹמֶץ וְנִמְצָא יַיִן, שְׁנֵיהֶם יְכוֹלִין לַחֲזֹר בָּהֶן: \n",
+ "הַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ, מָשַׁךְ וְלֹא מָדַד, קָנָה. מָדַד וְלֹא מָשַׁךְ, לֹא קָנָה. אִם הָיָה פִקֵּחַ, שׂוֹכֵר אֶת מְקוֹמָן. הַלּוֹקֵחַ פִּשְׁתָּן מֵחֲבֵרוֹ, הֲרֵי זֶה לֹא קָנָה עַד שֶׁיְּטַלְטְלֶנּוּ מִמָּקוֹם לְמָקוֹם. וְאִם הָיָה בִמְחֻבָּר לַקַּרְקַע וְתָלַשׁ כָּל שֶׁהוּא, קָנָה: \n",
+ "הַמּוֹכֵר יַיִן וָשֶׁמֶן לַחֲבֵרוֹ וְהוּקְרוּ אוֹ שֶׁהוּזְלוּ, אִם עַד שֶׁלֹּא נִתְמַלְּאָה הַמִּדָּה, לַמּוֹכֵר. מִשֶּׁנִּתְמַלְּאָה הַמִּדָּה, לַלּוֹקֵחַ. וְאִם הָיָה סַרְסוּר בֵּינֵיהֶן, נִשְׁבְּרָה הֶחָבִית, נִשְׁבְּרָה לַסַּרְסוּר. וְחַיָּב לְהַטִּיף לוֹ שָׁלֹשׁ טִפִּין. הִרְכִּינָהּ וּמִצָּה, הֲרֵי הוּא שֶׁל מוֹכֵר. וְהַחֶנְוָנִי אֵינוֹ חַיָּב לְהַטִּיף שָׁלֹשׁ טִפִּין. רַבִּי יְהוּדָה אוֹמֵר, עֶרֶב שַׁבָּת עִם חֲשֵׁכָה, פָּטוּר: \n",
+ "הַשּׁוֹלֵחַ אֶת בְּנוֹ אֵצֶל חֶנְוָנִי וּפֻנְדְּיוֹן בְּיָדוֹ, וּמָדַד לוֹ בְּאִסָּר שֶׁמֶן וְנָתַן לוֹ אֶת הָאִסָּר, שָׁבַר אֶת הַצְּלוֹחִית וְאִבֵּד אֶת הָאִסָּר, חֶנְוָנִי חַיָּב. רַבִּי יְהוּדָה פּוֹטֵר, שֶׁעַל מְנָת כֵּן שְׁלָחוֹ. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בִּזְמַן שֶׁהַצְּלוֹחִית בְּיַד הַתִּינוֹק וּמָדַד חֶנְוָנִי לְתוֹכָהּ, חֶנְוָנִי פָטוּר: \n",
+ "הַסִּיטוֹן מְקַנֵּחַ מִדּוֹתָיו אַחַת לִשְׁלֹשִׁים יוֹם, וּבַעַל הַבַּיִת אַחַת לִשְׁנֵים עָשָׂר חֹדֶשׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, חִלּוּף הַדְּבָרִים. חֶנְוָנִי מְקַנֵּחַ מִדּוֹתָיו פַּעֲמַיִם בַּשַּׁבָּת, וּמְמַחֶה מִשְׁקְלוֹתָיו פַּעַם אַחַת בַּשַּׁבָּת, וּמְקַנֵּחַ מֹאזְנַיִם עַל כָּל מִשְׁקָל וּמִשְׁקָל: \n",
+ "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בַּמֶּה דְבָרִים אֲמוּרִים, בַּלַּח. אֲבָל בַּיָּבֵשׁ, אֵינוֹ צָרִיךְ. וְחַיָּב לְהַכְרִיעַ לוֹ טֶפַח. הָיָה שׁוֹקֵל לוֹ עַיִן בְּעַיִן, נוֹתֵן לוֹ גֵרוּמָיו, אֶחָד לַעֲשָׂרָה בַּלַּח וְאֶחָד לְעֶשְׂרִים בַּיָּבֵשׁ. מְקוֹם שֶׁנָּהֲגוּ לָמֹד בַּדַּקָּה, לֹא יָמֹד בַּגַּסָּה. בַּגַּסָּה, לֹא יָמֹד בַּדַּקָּה. לִמְחֹק, לֹא יִגְדֹּשׁ. לִגְדֹּשׁ, לֹא יִמְחֹק: \n"
+ ],
+ [
+ "הַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ וְלֹא צִמְּחוּ, וַאֲפִלּוּ זֶרַע פִּשְׁתָּן, אֵינוֹ חַיָּב בְּאַחֲרָיוּתָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, זֵרְעוֹנֵי גִנָּה שֶׁאֵינָן נֶאֱכָלִין, חַיָּב בְּאַחֲרָיוּתָן: \n",
+ "הַמּוֹכֵר פֵּרוֹת לַחֲבֵרוֹ, הֲרֵי זֶה מְקַבֵּל עָלָיו רֹבַע טִנֹּפֶת לִסְאָה. תְּאֵנִים, מְקַבֵּל עָלָיו עֶשֶׂר מְתֻלָּעוֹת לְמֵאָה. מַרְתֵּף שֶׁל יַיִן, מְקַבֵּל עָלָיו עֶשֶׂר קוֹסְסוֹת לְמֵאָה. קַנְקַנִּים בַּשָּׁרוֹן, מְקַבֵּל עָלָיו עֶשֶׂר פִּיטַסְיָאוֹת לְמֵאָה: \n",
+ "הַמּוֹכֵר יַיִן לַחֲבֵרוֹ וְהֶחְמִיץ, אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ. וְאִם יָדוּעַ שֶׁיֵּינוֹ מַחְמִיץ, הֲרֵי זֶה מִקַּח טָעוּת. וְאִם אָמַר לוֹ יַיִן מְבֻשָּׂם אֲנִי מוֹכֵר לְךָ, חַיָּב לְהַעֲמִיד לוֹ עַד הָעֲצֶרֶת. וְיָשָׁן, מִשֶּׁל אֶשְׁתָּקַד. וּמְיֻשָּׁן, מִשֶּׁל שָׁלֹשׁ שָׁנִים: \n",
+ "הַמּוֹכֵר מָקוֹם לַחֲבֵרוֹ לִבְנוֹת לוֹ בַיִת, וְכֵן הַמְקַבֵּל מֵחֲבֵרוֹ לִבְנוֹת לוֹ בֵית חַתְנוּת לִבְנוֹ וּבֵית אַלְמְנוּת לְבִתּוֹ, בּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי יִשְׁמָעֵאל אוֹמֵר, רֶפֶת בָּקָר הוּא זֶה. הָרוֹצֶה לַעֲשׂוֹת רֶפֶת בָּקָר, בּוֹנֶה אַרְבַּע אַמּוֹת עַל שֵׁשׁ. בַּיִת קָטָן, שֵׁשׁ עַל שְׁמֹנֶה. גָדוֹל, שְׁמֹנֶה עַל עֶשֶׂר. טְרַקְלִין, עֶשֶׂר עַל עֶשֶׂר. רוּמוֹ כַּחֲצִי אָרְכּוֹ וְכַחֲצִי רָחְבּוֹ. רְאָיָה לַדָּבָר, הֵיכָל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּבִנְיַן הֵיכָל: \n",
+ "מִי שֶׁיֶּשׁ לוֹ בוֹר לִפְנִים מִבֵּיתוֹ שֶׁל חֲבֵרוֹ, נִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִין וְיוֹצֵא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם יוֹצְאִין, וְאֵינוֹ מַכְנִיס בְּהֶמְתּוֹ וּמַשְׁקָהּ מִבּוֹרוֹ, אֶלָּא מְמַלֵּא וּמַשְׁקָהּ מִבַּחוּץ, וְזֶה עוֹשֶׂה לוֹ פוֹתַחַת וְזֶה עוֹשֶׂה לוֹ פוֹתָחַת: \n",
+ "מִי שֶׁיֶּשׁ לוֹ גִנָּה לִפְנִים מִגִּנָּתוֹ שֶׁל חֲבֵרוֹ, נִכְנָס בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם נִכְנָסִים וְיוֹצֵא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם יוֹצְאִין, וְאֵינוֹ מַכְנִיס לְתוֹכָהּ תַּגָּרִין, וְלֹא יִכָּנֵס מִתּוֹכָהּ לְתוֹךְ שָׂדֶה אַחֶרֶת, וְהַחִיצוֹן זוֹרֵעַ אֶת הַדָּרֶךְ. נָתְנוּ לוֹ דֶרֶךְ מִן הַצַּד מִדַּעַת שְׁנֵיהֶם, נִכְנָס בְּשָׁעָה שֶׁהוּא רוֹצֶה וְיוֹצֵא בְּשָׁעָה שֶׁהוּא רוֹצֶה, וּמַכְנִיס לְתוֹכָהּ תַּגָּרִין, וְלֹא יִכָּנֵס מִתּוֹכָהּ לְתוֹךְ שָׂדֶה אַחֶרֶת, וְזֶה וָזֶה אֵינָם רַשָּׁאִים לְזָרְעָהּ: \n",
+ "מִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים עוֹבֶרֶת בְּתוֹךְ שָׂדֵהוּ, נְטָלָהּ וְנָתַן לָהֶם מִן הַצַּד, מַה שֶּׁנָּתַן נָתַן, וְשֶׁלּוֹ לֹא הִגִּיעוֹ. דֶּרֶךְ הַיָּחִיד, אַרְבַּע אַמּוֹת. דֶּרֶךְ הָרַבִּים, שֵׁשׁ עֶשְׂרֵה אַמָּה. דֶּרֶךְ הַמֶּלֶךְ, אֵין לָהּ שִׁעוּר. דֶּרֶךְ הַקֶּבֶר, אֵין לָהּ שִׁעוּר. הַמַּעֲמָד, דַּיָּנֵי צִפּוֹרִי אָמְרוּ, בֵּית אַרְבַּעַת קַבִּין: \n",
+ "הַמּוֹכֵר מָקוֹם לַחֲבֵרוֹ לַעֲשׂוֹת לוֹ קֶבֶר, וְכֵן הַמְקַבֵּל מֵחֲבֵרוֹ לַעֲשׂוֹת לוֹ קֶבֶר, עוֹשֶׂה תוֹכָהּ שֶׁל מְעָרָה אַרְבַּע אַמּוֹת עַל שֵׁשׁ, וּפוֹתֵחַ לְתוֹכָהּ שְׁמֹנָה כוּכִין, שְׁלֹשָׁה מִכָּאן וּשְׁלֹשָׁה מִכָּאן וּשְׁנַיִם מִכְּנֶגְדָּן, וְכוּכִין אָרְכָּן אַרְבַּע אַמּוֹת וְרוּמָן שִׁבְעָה וְרָחְבָּן שִׁשָּׁה. רַבִּי שִׁמְעוֹן אוֹמֵר, עוֹשֶׂה תוֹכָהּ שֶׁל מְעָרָה שֵׁשׁ אַמּוֹת עַל שְׁמֹנֶה, וּפוֹתֵחַ לְתוֹכָהּ שְׁלֹשָׁה עָשָׂר כּוּךְ, אַרְבָּעָה מִכָּאן וְאַרְבָּעָה מִכָּאן וּשְׁלֹשָׁה מִכְּנֶגְדָּן וְאֶחָד מִימִין הַפֶּתַח וְאֶחָד מִן הַשְּׂמֹאל. וְעוֹשֶׂה חָצֵר עַל פִּי הַמְּעָרָה שֵׁשׁ עַל שֵׁשׁ, כִּמְלֹא הַמִּטָּה וְקוֹבְרֶיהָ, וּפוֹתֵחַ לְתוֹכָהּ שְׁתֵּי מְעָרוֹת, אַחַת מִכָּאן וְאַחַת מִכָּאן. רַבִּי שִׁמְעוֹן אוֹמֵר, אַרְבַּע, לְאַרְבַּע רוּחוֹתֶיהָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל לְפִי הַסָּלַע: \n"
+ ],
+ [
+ "הָאוֹמֵר לַחֲבֵרוֹ, בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לְךָ, הָיוּ שָׁם נְקָעִים עֲמֻקִּים עֲשָׂרָה טְפָחִים אוֹ סְלָעִים גְּבוֹהִים עֲשָׂרָה טְפָחִים, אֵינָן נִמְדָּדִין עִמָּהּ. פָּחוֹת מִכָּאן, נִמְדָּדִין עִמָּהּ. וְאִם אָמַר לוֹ כְּבֵית כּוֹר עָפָר, אֲפִלּוּ הָיוּ שָׁם נְקָעִים עֲמֻקִּים יוֹתֵר מֵעֲשָׂרָה טְפָחִים אוֹ סְלָעִים גְּבוֹהִין יוֹתֵר מֵעֲשָׂרָה טְפָחִים, הֲרֵי אֵלּוּ נִמְדָּדִין עִמָּהּ: \n",
+ "בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לְךָ מִדָּה בַחֶבֶל, פִּחֵת כָּל שֶׁהוּא, יְנַכֶּה. הוֹתִיר כָּל שֶׁהוּא, יַחֲזִיר. אִם אָמַר, הֵן חָסֵר הֵן יָתֵר, אֲפִלּוּ פִחֵת רֹבַע לַסְּאָה אוֹ הוֹתִיר רֹבַע לַסְּאָה, הִגִּיעוֹ. יוֹתֵר מִכָּאן, יַעֲשֶׂה חֶשְׁבּוֹן. מַה הוּא מַחֲזִיר לוֹ, מָעוֹת. וְאִם רָצָה, מַחֲזִיר לוֹ קַרְקַע. וְלָמָּה אָמְרוּ מַחֲזִיר לוֹ מָעוֹת, לְיַפּוֹת כֹּחוֹ שֶׁל מוֹכֵר, שֶׁאִם שִׁיֵּר בַּשָּׂדֶה בֵּית תִּשְׁעָה קַבִּין וּבַגִּנָּה בֵּית חֲצִי קַב, וּכְדִבְרֵי רַבִּי עֲקִיבָא בֵּית רֹבַע, מַחֲזִיר לוֹ אֶת הַקַּרְקַע. וְלֹא אֶת הָרֹבַע בִּלְבַד הוּא מַחֲזִיר, אֶלָּא אֶת כָּל הַמּוֹתָר: \n",
+ "מִדָּה בַחֶבֶל אֲנִי מוֹכֵר לְךָ הֵן חָסֵר הֵן יָתֵר, בִּטֵּל הֵן חָסֵר הֵן יָתֵר מִדָּה בַחֶבֶל. הֵן חָסֵר הֵן יָתֵר מִדָּה בַחֶבֶל, בִּטֵּל מִדָּה בַחֶבֶל הֵן חָסֵר הֵן יָתֵר, דִּבְרֵי בֶן נַנָּס. בְּסִימָנָיו וּבִמְצָרָיו, פָּחוֹת מִשְּׁתוּת, הִגִּיעוֹ. עַד שְׁתוּת, יְנַכֶּה: \n",
+ "הָאוֹמֵר לַחֲבֵרוֹ חֲצִי שָׂדֶה אֲנִי מוֹכֵר לְךָ, מְשַׁמְּנִין בֵּינֵיהֶן וְנוֹטֵל חֲצִי שָׂדֵהוּ. חֶצְיָהּ בַּדָּרוֹם אֲנִי מוֹכֵר לְךָ, מְשַׁמְּנִין בֵּינֵיהֶן וְנוֹטֵל חֶצְיָהּ בַּדָּרוֹם, וְהוּא מְקַבֵּל עָלָיו מְקוֹם הַגָּדֵר, חֲרִיץ וּבֶן חֲרִיץ. וְכַמָּה הוּא חֲרִיץ, שִׁשָּׁה טְפָחִים. וּבֶן חֲרִיץ, שְׁלֹשָׁה: \n"
+ ],
+ [
+ "יֵשׁ נוֹחֲלִין וּמַנְחִילִין, וְיֵשׁ נוֹחֲלִין וְלֹא מַנְחִילִין, מַנְחִילִין וְלֹא נוֹחֲלִין, לֹא נוֹחֲלִין וְלֹא מַנְחִילִין. וְאֵלּוּ נוֹחֲלִין וּמַנְחִילִין, הָאָב אֶת הַבָּנִים וְהַבָּנִים אֶת הָאָב וְהָאַחִין מִן הָאָב, נוֹחֲלִין וּמַנְחִילִין. הָאִישׁ אֶת אִמּוֹ וְהָאִישׁ אֶת אִשְׁתּוֹ, וּבְנֵי אֲחָיוֹת, נוֹחֲלִין וְלֹא מַנְחִילִין. הָאִשָּׁה אֶת בָּנֶיהָ וְהָאִשָּׁה אֶת בַּעְלָהּ וַאֲחֵי הָאֵם, מַנְחִילִין וְלֹא נוֹחֲלִין. וְהָאַחִים מִן הָאֵם, לֹא נוֹחֲלִין וְלֹא מַנְחִילִין: \n",
+ "סֵדֶר נְחָלוֹת כָּךְ הוּא, (במדבר כז) אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ, וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בֵּן קוֹדֵם לַבַּת, וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל בֵּן קוֹדְמִין לַבַּת. בַּת קוֹדֶמֶת לָאַחִין. יוֹצְאֵי יְרֵכָהּ שֶׁל בַּת, קוֹדְמִין לָאַחִין. אַחִין קוֹדְמִין לַאֲחֵי הָאָב. יוֹצְאֵי יְרֵכָן שֶׁל אַחִין, קוֹדְמִין לַאֲחֵי הָאָב. זֶה הַכְּלָל, כָּל הַקּוֹדֵם בַּנַּחֲלָה, יוֹצְאֵי יְרֵכוֹ קוֹדְמִין. וְהָאָב קוֹדֵם לְכָל יוֹצְאֵי יְרֵכוֹ: \n",
+ "בְּנוֹת צְלָפְחָד נָטְלוּ שְׁלֹשָׁה חֲלָקִים בַּנַּחֲלָה. חֵלֶק אֲבִיהֶן שֶׁהָיָה עִם יוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר. וְשֶׁהָיָה בְכוֹר נוֹטֵל שְׁנֵי חֲלָקִים: \n",
+ "אֶחָד הַבֵּן וְאֶחָד הַבַּת בַּנַּחֲלָה, אֶלָּא שֶׁהַבֵּן נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְהַבָּנוֹת נִזּוֹנוֹת מִנִּכְסֵי הָאָב וְאֵינָן נִזּוֹנוֹת מִנִּכְסֵי הָאֵם: \n",
+ "הָאוֹמֵר אִישׁ פְּלוֹנִי בְנִי בְּכוֹר לֹא יִטֹּל פִּי שְׁנַיִם, אִישׁ פְּלוֹנִי בְנִי לֹא יִירַשׁ עִם אֶחָיו, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. הַמְחַלֵּק נְכָסָיו לְבָנָיו עַל פִּיו, רִבָּה לְאֶחָד וּמִעֵט לְאֶחָד וְהִשְׁוָה לָהֶן אֶת הַבְּכוֹר, דְּבָרָיו קַיָּמִין. וְאִם אָמַר מִשּׁוּם יְרֻשָּׁה, לֹא אָמַר כְּלוּם. כָּתַב בֵּין בַּתְּחִלָּה בֵּין בָּאֶמְצַע בֵּין בַּסּוֹף מִשּׁוּם מַתָּנָה, דְּבָרָיו קַיָּמִין. הָאוֹמֵר אִישׁ פְּלוֹנִי יִירָשֵׁנִי בִּמְקוֹם שֶׁיֵשׁ בַּת, בִּתִּי תִירָשֵׁנִי בִּמְקוֹם שֶׁיֶּשׁ בֵּן, לֹא אָמַר כְּלוּם, שֶׁהִתְנָה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אִם אָמַר עַל מִי שֶׁהוּא רָאוּי לְיָרְשׁוֹ, דְּבָרָיו קַיָּמִין. וְעַל מִי שֶׁאֵין רָאוּי לְיָרְשׁוֹ, אֵין דְּבָרָיו קַיָּמִין. הַכּוֹתֵב אֶת נְכָסָיו לַאֲחֵרִים וְהִנִּיחַ אֶת בָּנָיו, מַה שֶּׁעָשָׂה עָשׂוּי, אֲבָל אֵין רוּחַ חֲכָמִים נוֹחָה הֵימֶנּוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם לֹא הָיוּ בָנָיו נוֹהֲגִין כַּשּׁוּרָה, זָכוּר לְטוֹב: \n",
+ "הָאוֹמֵר זֶה בְּנִי, נֶאֱמָן. זֶה אָחִי, אֵינוֹ נֶאֱמָן וְנוֹטֵל עִמּוֹ בְּחֶלְקוֹ. מֵת, יַחְזְרוּ נְכָסִים לִמְקוֹמָן. נָפְלוּ לוֹ נְכָסִים מִמָּקוֹם אַחֵר, יִירְשׁוּ אֶחָיו עִמּוֹ. מִי שֶׁמֵּת וְנִמְצֵאת דְּיָתֵיקֵי קְשׁוּרָה עַל יְרֵכוֹ, הֲרֵי זוֹ אֵינָהּ כְּלוּם. זִכָּה בָהּ לְאַחֵר, בֵּין מִן הַיּוֹרְשִׁין בֵּין שֶׁאֵינוֹ מִן הַיּוֹרְשִׁין, דְּבָרָיו קַיָּמִין: \n",
+ "הַכּוֹתֵב נְכָסָיו לְבָנָיו, צָרִיךְ שֶׁיִּכְתֹּב מֵהַיּוֹם וּלְאַחַר מִיתָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ צָרִיךְ. הַכּוֹתֵב נְכָסָיו לִבְנוֹ לְאַחַר מוֹתוֹ, הָאָב אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן כְּתוּבִין לַבֵּן, וְהַבֵּן אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן בִּרְשׁוּת הָאָב. מָכַר הָאָב, מְכוּרִין עַד שֶׁיָּמוּת. מָכַר הַבֵּן, אֵין לַלּוֹקֵחַ בָּהֶן כְּלוּם עַד שֶׁיָּמוּת הָאָב. הָאָב תּוֹלֵשׁ וּמַאֲכִיל לְכָל מִי שֶׁיִּרְצֶה. וּמַה שֶּׁהִנִּיחַ תָּלוּשׁ, הֲרֵי הוּא שֶׁל יוֹרְשִׁין. הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, אֵין הַגְּדוֹלִים מִתְפַּרְנְסִים עַל הַקְּטַנִּים וְלֹא הַקְּטַנִּים נִזּוֹנִין עַל הַגְּדוֹלִים, אֶלָּא חוֹלְקִין בְּשָׁוֶה. נָשְׂאוּ הַגְּדוֹלִים, יִשְׂאוּ הַקְּטַנִּים. וְאִם אָמְרוּ קְטַנִּים הֲרֵי אָנוּ נוֹשְׂאִים כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶם, אֶלָּא מַה שֶּׁנָּתַן לָהֶם אֲבִיהֶם נָתָן: \n",
+ "הִנִּיחַ בָּנוֹת גְּדוֹלוֹת וּקְטַנּוֹת, אֵין הַגְּדוֹלוֹת מִתְפַּרְנְסוֹת עַל הַקְּטַנּוֹת וְלֹא הַקְּטַנּוֹת נִזּוֹנוֹת עַל הַגְּדוֹלוֹת, אֶלָּא חוֹלְקוֹת בְּשָׁוֶה. נָשְׂאוּ גְדוֹלוֹת, יִשְׂאוּ קְטַנּוֹת. וְאִם אָמְרוּ קְטַנּוֹת, הֲרֵי אָנוּ נוֹשְׂאוֹת כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶן. זֶה חֹמֶר בַּבָּנוֹת מִבַּבָּנִים, שֶׁהַבָּנוֹת נִזּוֹנוֹת עַל הַבָּנִים וְאֵין נִזּוֹנוֹת עַל הַבָּנוֹת: \n"
+ ],
+ [
+ "מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּים, הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִזּוֹנוּ. נְכָסִים מֻעָטִין, הַבָּנוֹת יִזּוֹנוּ וְהַבָּנִים יִשְׁאֲלוּ עַל הַפְּתָחִים. אַדְמוֹן אוֹמֵר, בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסַדְתִּי. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: \n",
+ "הִנִּיחַ בָּנִים וּבָנוֹת וְטֻמְטוּם, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּים, הַזְּכָרִים דּוֹחִין אוֹתוֹ אֵצֶל נְקֵבוֹת. נְכָסִים מֻעָטִין, הַנְּקֵבוֹת דּוֹחוֹת אוֹתוֹ אֵצֶל זְכָרִים. הָאוֹמֵר אִם תֵּלֵד אִשְׁתִּי זָכָר יִטֹּל מָנֶה, יָלְדָה זָכָר, נוֹטֵל מָנֶה. נְקֵבָה מָאתַיִם, יָלְדָה נְקֵבָה, נוֹטֶלֶת מָאתָיִם. אִם זָכָר מָנֶה אִם נְקֵבָה מָאתַיִם, וְיָלְדָה זָכָר וּנְקֵבָה, זָכָר נוֹטֵל מָנֶה וְהַנְּקֵבָה נוֹטֶלֶת מָאתָיִם. יָלְדָה טֻמְטוּם, אֵינוֹ נוֹטֵל. אִם אָמַר כָּל מַה שֶּׁתֵּלֵד אִשְׁתִּי יִטֹּל, הֲרֵי זֶה יִטֹּל. וְאִם אֵין שָׁם יוֹרֵשׁ אֶלָּא הוּא, יוֹרֵשׁ אֶת הַכֹּל: \n",
+ "הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, הִשְׁבִּיחוּ גְּדוֹלִים אֶת הַנְּכָסִים, הִשְׁבִּיחוּ לָאֶמְצַע. אִם אָמְרוּ רְאוּ מַה שֶּׁהִנִּיחַ לָנוּ אַבָּא, הֲרֵי אָנוּ עוֹשִׂים וְאוֹכְלִין, הִשְׁבִּיחוּ לְעַצְמָן. וְכֵן הָאִשָּׁה שֶׁהִשְׁבִּיחָה אֶת הַנְּכָסִים, הִשְׁבִּיחָה לָאֶמְצַע. אִם אָמְרָה רְאוּ מַה שֶּׁהִנִּיחַ לִי בַּעְלִי, הֲרֵי אֲנִי עוֹשָׂה וְאוֹכֶלֶת, הִשְׁבִּיחָה לְעַצְמָהּ: \n",
+ "הָאַחִין הַשֻּׁתָּפִין שֶׁנָּפַל אֶחָד מֵהֶן לָאֻמָּנוּת, נָפַל לָאֶמְצַע. חָלָה וְנִתְרַפָּא, נִתְרַפָּא מִשֶּׁל עַצְמוֹ. הָאַחִין שֶׁעָשׂוּ מִקְצָתָן שׁוּשְׁבִינוּת בְּחַיֵּי הָאָב, חָזְרָה שׁוּשְׁבִינוּת, חָזְרָה לָאֶמְצַע, שֶׁהַשּׁוּשְׁבִינוּת נִגְבֵּית בְּבֵית דִּין. אֲבָל הַשּׁוֹלֵחַ לַחֲבֵרוֹ כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן, אֵינָן נִגְבִּין בְּבֵית דִּין, מִפְּנֵי שֶׁהֵן גְּמִילוּת חֲסָדִים: \n",
+ "הַשּׁוֹלֵחַ סִבְלוֹנוֹת לְבֵית חָמִיו, שָׁלַח שָׁם מֵאָה מָנֶה וְאָכַל שָׁם סְעוּדַת חָתָן אֲפִלּוּ בְדִינָר, אֵינָן נִגְבִּין. לֹא אָכַל שָׁם סְעוּדַת חָתָן, הֲרֵי אֵלּוּ נִגְבִּין. שָׁלַח סִבְלוֹנוֹת מְרֻבִּין שֶׁיַּחְזְרוּ עִמָּהּ לְבֵית בַּעְלָהּ, הֲרֵי אֵלּוּ נִגְבִּין. סִבְלוֹנוֹת מֻעָטִין שֶׁתִּשְׁתַּמֵּשׁ בָּהֶן בְּבֵית אָבִיהָ, אֵינָן נִגְבִּין: \n",
+ "שְׁכִיב מְרַע שֶׁכָּתַב כָּל נְכָסָיו לַאֲחֵרִים וְשִׁיֵּר קַרְקַע כָּל שֶׁהוּא, מַתְּנָתוֹ קַיֶּמֶת. לֹא שִׁיֵּר קַרְקַע כָּל שֶׁהוּא, אֵין מַתְּנָתוֹ קַיֶּמֶת. לֹא כָתַב בָּהּ שְׁכִיב מְרַע, הוּא אוֹמֵר שְׁכִיב מְרַע הָיָה וְהֵן אוֹמְרִים בָּרִיא הָיָה, צָרִיךְ לְהָבִיא רְאָיָה שֶׁהָיָה שְׁכִיב מְרַע, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n",
+ "הַמְחַלֵּק נְכָסָיו עַל פִּיו, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֶחָד בָּרִיא וְאֶחָד מְסֻכָּן, נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֲרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וְשֶׁאֵין לָהֶן אַחֲרָיוּת אֵין נִקְנִין אֶלָּא בִמְשִׁיכָה. אָמְרוּ לוֹ, מַעֲשֶׂה בְאִמָּן שֶׁל בְּנֵי רוֹכֵל שֶׁהָיְתָה חוֹלָה וְאָמְרָה תְּנוּ כְבִינָתִי לְבִתִּי וְהִיא בִשְׁנֵים עָשָׂר מָנֶה, וָמֵתָה, וְקִיְּמוּ אֶת דְּבָרֶיהָ. אָמַר לָהֶן, בְּנֵי רוֹכֵל תְּקַבְּרֵם אִמָּן. וַחֲכָמִים אוֹמְרִים, בְּשַׁבָּת, דְּבָרָיו קַיָּמִין, מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לִכְתּוֹב. אֲבָל לֹא בְחֹל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בְּשַׁבָּת אָמְרוּ, קַל וָחֹמֶר בְּחֹל. כַּיּוֹצֵא בוֹ, זָכִין לַקָּטָן, וְאֵין זָכִין לַגָּדוֹל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לַקָּטָן אָמְרוּ, קַל וָחֹמֶר לַגָּדוֹל: \n",
+ "נָפַל הַבַּיִת עָלָיו וְעַל אָבִיו אוֹ עָלָיו וְעַל מוֹרִישָׁיו, וְהָיְתָה עָלָיו כְּתֻבַּת אִשָּׁה וּבַעַל חוֹב, יוֹרְשֵׁי הָאָב אוֹמְרִים, הַבֵּן מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵת הָאָב, בַּעֲלֵי הַחוֹב אוֹמְרִים, הָאָב מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵת הַבֵּן, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן: \n",
+ "נָפַל הַבַּיִת עָלָיו וְעַל אִשְׁתּוֹ, יוֹרְשֵׁי הַבַּעַל אוֹמְרִים, הָאִשָּׁה מֵתָה רִאשׁוֹנָה וְאַחַר כָּךְ מֵת הַבַּעַל, יוֹרְשֵׁי הָאִשָּׁה אוֹמְרִים, הַבַּעַל מֵת רִאשׁוֹן וְאַחַר כָּךְ מֵתָה הָאִשָּׁה, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְהַיּוֹצְאִין עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב: \n",
+ "נָפַל הַבַּיִת עָלָיו וְעַל אִמּוֹ, אֵלּוּ וָאֵלּוּ מוֹדִים שֶׁיַּחֲלֹקוּ. אָמַר רַבִּי עֲקִיבָא, מוֹדֶה אֲנִי בָזֶה שֶׁהַנְּכָסִים בְּחֶזְקָתָן. אָמַר לוֹ בֶן עַזַּאי, עַל הַחֲלוּקִין אָנוּ מִצְטַעֲרִין, אֶלָּא שֶׁבָּאתָ לְחַלֵּק עָלֵינוּ אֶת הַשָּׁוִין: \n"
+ ],
+ [
+ "גֵּט פָּשׁוּט, עֵדָיו מִתּוֹכוֹ. וּמְקֻשָּׁר, עֵדָיו מֵאֲחוֹרָיו. פָּשׁוּט שֶׁכָּתְבוּ עֵדָיו מֵאֲחוֹרָיו וּמְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, שְׁנֵיהֶם פְּסוּלִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, מְקֻשָּׁר שֶׁכָּתְבוּ עֵדָיו מִתּוֹכוֹ, כָּשֵׁר, מִפְּנֵי שֶׁיָּכוֹל לַעֲשׂוֹתוֹ פָשׁוּט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּמִנְהַג הַמְּדִינָה: \n",
+ "גֵּט פָּשׁוּט, עֵדָיו בִּשְׁנָיִם. וּמְקֻשָּׁר, בִּשְׁלֹשָׁה. פָּשׁוּט שֶׁכָּתוּב בּוֹ עֵד אֶחָד, וּמְקֻשָּׁר שֶׁכָּתוּב בּוֹ שְׁנֵי עֵדִים, שְׁנֵיהֶם פְּסוּלִין. כָּתַב בּוֹ זוּזִין מְאָה דְאִנּוּן סִלְעִין עֶשְׂרִין, אֵין לוֹ אֶלָּא עֶשְׂרִין. זוּזִין מְאָה דְאִנּוּן תְּלָתִין סִלְעִין, אֵין לוֹ אֶלָּא מָנֶה. כְסַף זוּזִין דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁתָּיִם. כְּסַף סִלְעִין דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁנָיִם. דַּרְכּוֹנוֹת דְּאִנּוּן, וְנִמְחַק, אֵין פָּחוּת מִשְּׁתָּיִם. כָּתוּב בּוֹ מִלְמַעְלָה מָנֶה וּמִלְּמַטָּה מָאתַיִם, מִלְמַעְלָה מָאתַיִם וּמִלְּמַטָּה מָנֶה, הַכֹּל הוֹלֵךְ אַחַר הַתַּחְתּוֹן. אִם כֵּן, לָמָּה כוֹתְבִין אֶת הָעֶלְיוֹן, שֶׁאִם תִּמָּחֵק אוֹת אַחַת מִן הַתַּחְתּוֹן, יִלְמַד מִן הָעֶלְיוֹן: \n",
+ "כּוֹתְבִין גֵּט לָאִישׁ אַף עַל פִּי שֶׁאֵין אִשְׁתּוֹ עִמּוֹ, וְהַשּׁוֹבֵר לָאִשָּׁה אַף עַל פִּי שֶׁאֵין בַּעְלָהּ עִמָּהּ, וּבִלְבַד שֶׁיְּהֵא מַכִּירָן, וְהַבַּעַל נוֹתֵן שָׂכָר. כּוֹתְבִין שְׁטָר לְלֹוֶה אַף עַל פִּי שֶׁאֵין מַלְוֶה עִמּוֹ, וְאֵין כּוֹתְבִין לְמַלְוֶה, עַד שֶׁיְּהֵא לֹוֶה עִמּוֹ, וְהַלֹּוֶה נוֹתֵן שָׂכָר. כּוֹתְבִין שְׁטָר לְמוֹכֵר אַף עַל פִּי שֶׁאֵין לוֹקֵחַ עִמּוֹ. וְאֵין כּוֹתְבִין לְלוֹקֵחַ, עַד שֶׁיְּהֵא מוֹכֵר עִמּוֹ, וְהַלּוֹקֵחַ נוֹתֵן שָׂכָר: \n",
+ "אֵין כּוֹתְבִין שְׁטָרֵי אֵרוּסִין וְנִשּׂוּאִין אֶלָּא מִדַּעַת שְׁנֵיהֶם, וְהֶחָתָן נוֹתֵן שָׂכָר. אֵין כּוֹתְבִין שְׁטָרֵי אֲרִיסוּת וְקַבְּלָנוּת אֶלָּא מִדַּעַת שְׁנֵיהֶם, וְהַמְקַבֵּל נוֹתֵן שָׂכָר. אֵין כּוֹתְבִין שְׁטָרֵי בֵרוּרִין וְכָל מַעֲשֵׂה בֵית דִּין אֶלָּא מִדַּעַת שְׁנֵיהֶם, וּשְׁנֵיהֶם נוֹתְנִין שָׂכָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁנֵיהֶם כּוֹתְבִין שְׁנַיִם, לָזֶה לְעַצְמוֹ וְלָזֶה לְעַצְמוֹ: \n",
+ "מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ וְהִשְׁלִישׁ אֶת שְׁטָרוֹ וְאָמַר לוֹ, אִם לֹא נָתַתִּי לְךָ מִכָּאן וְעַד יוֹם פְּלוֹנִי תֶּן לוֹ שְׁטָרוֹ, הִגִּיעַ זְמַן וְלֹא נָתַן, רַבִּי יוֹסֵי אוֹמֵר, יִתֵּן. רַבִּי יְהוּדָה אוֹמֵר, לֹא יִתֵּן: \n",
+ "מִי שֶׁנִּמְחַק שְׁטַר חוֹבוֹ, מְעִידִין עָלָיו עֵדִים, וּבָא לִפְנֵי בֵית דִּין וְעוֹשִׂין לוֹ קִיּוּם, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי נִמְחַק שְׁטָרוֹ בְּיוֹם פְּלוֹנִי, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ, רַבִּי יְהוּדָה אוֹמֵר, יַחֲלִיף. רַבִּי יוֹסֵי אוֹמֵר, יִכְתּוֹב שׁוֹבֵר. אָמַר רַבִּי יְהוּדָה, נִמְצָא זֶה צָרִיךְ לִהְיוֹת שׁוֹמֵר שׁוֹבְרוֹ מִן הָעַכְבָּרִים. אָמַר לוֹ רַבִּי יוֹסֵי, כָּךְ יָפֶה לוֹ, וְלֹא יוּרַע כֹּחוֹ שֶׁל זֶה: \n",
+ "שְׁנֵי אַחִין, אֶחָד עָנִי וְאֶחָד עָשִׁיר, וְהִנִּיחַ לָהֶן אֲבִיהֶן מֶרְחָץ וּבֵית הַבַּד, עֲשָׂאָן לְשָׂכָר, הַשָּׂכָר לָאֶמְצַע. עֲשָׂאָן לְעַצְמָן, הֲרֵי הֶעָשִׁיר אוֹמֵר לֶעָנִי, קַח לְךָ עֲבָדִים וְיִרְחֲצוּ בַמֶּרְחָץ, קַח לְךָ זֵיתִים וּבֹא וַעֲשֵׂם בְּבֵית הַבָּד. שְׁנַיִם שֶׁהָיוּ בְעִיר אַחַת, שֵׁם אֶחָד יוֹסֵף בֶּן שִׁמְעוֹן וְשֵׁם אַחֵר יוֹסֵף בֶּן שִׁמְעוֹן, אֵין יְכוֹלִין לְהוֹצִיא שְׁטָר חוֹב זֶה עַל זֶה וְלֹא אַחֵר יָכוֹל לְהוֹצִיא עֲלֵיהֶן שְׁטָר חוֹב. נִמְצָא לְאֶחָד בֵּין שְׁטָרוֹתָיו שְׁטָרוֹ שֶׁל יוֹסֵף בֶּן שִׁמְעוֹן פָּרוּעַ, שְׁטָרוֹת שְׁנֵיהֶן פְּרוּעִין. כֵּיצַד יַעֲשׂוּ, יְשָׁלֵשׁוּ. וְאִם הָיוּ מְשֻׁלָּשִׁים, יִכְתְּבוּ סִימָן. וְאִם הָיוּ מְסֻמָּנִין, יִכְתְּבוּ כֹּהֵן. הָאוֹמֵר לִבְנוֹ, שְׁטָר בֵּין שְׁטָרוֹתַי פָּרוּעַ וְאֵינִי יוֹדֵעַ אֵיזֶהוּ, שְׁטָרוֹת כֻּלָּן פְּרוּעִין. נִמְצָא לְאֶחָד שָׁם שְׁנַיִם, הַגָּדוֹל פָּרוּעַ וְהַקָּטָן אֵינוֹ פָרוּעַ. הַמַּלְוֶה אֶת חֲבֵרוֹ עַל יְדֵי עָרֵב, לֹא יִפָּרַע מִן הֶעָרֵב. וְאִם אָמַר עַל מְנָת שֶׁאֶפָּרַע מִמִּי שֶׁאֶרְצֶה, יִפָּרַע מִן הֶעָרֵב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם יֵשׁ נְכָסִים לַלֹּוֶה, בֵּין כָּךְ וּבֵין כָּךְ לֹא יִפָּרַע מִן הֶעָרֵב. וְכֵן הָיָה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֶעָרֵב לָאִשָּׁה בִּכְתֻבָּתָהּ וְהָיָה בַעְלָהּ מְגָרְשָׁהּ, יַדִּירֶנָּה הֲנָאָה, שֶׁמָּא יַעֲשׂוּ קְנוּנְיָא עַל נְכָסִים שֶׁל זֶה וְיַחֲזִיר אֶת אִשְׁתּוֹ: \n",
+ "הַמַּלְוֶה אֶת חֲבֵרוֹ בִּשְׁטָר, גּוֹבֶה מִנְּכָסִים מְשֻׁעְבָּדִים. עַל יְדֵי עֵדִים, גוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. הוֹצִיא עָלָיו כְּתַב יָדוֹ שֶׁהוּא חַיָּב לוֹ, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. עָרֵב הַיּוֹצֵא לְאַחַר חִתּוּם שְׁטָרוֹת, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. מַעֲשֶׂה בָא לִפְנֵי רַבִּי יִשְׁמָעֵאל וְאָמַר, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ בֶּן נַנָּס, אֵינוֹ גוֹבֶה לֹא מִנְּכָסִים מְשֻׁעְבָּדִים וְלֹא מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ, לָמָּה. אָמַר לוֹ, הֲרֵי הַחוֹנֵק אֶת אֶחָד בַּשּׁוּק וּמְצָאוֹ חֲבֵרוֹ וְאָמַר לוֹ הַנַּח לוֹ, פָּטוּר, שֶׁלֹּא עַל אֱמוּנָתוֹ הִלְוָהוּ. אֶלָּא אֵיזֶהוּ עָרֵב שֶׁהוּא חַיָּב, הַלְוֵהוּ וַאֲנִי נוֹתֵן לְךָ, חַיָּב, שֶׁכֵּן עַל אֱמוּנָתוֹ הִלְוָהוּ. אָמַר רַבִּי יִשְׁמָעֵאל, הָרוֹצֶה שֶׁיַּחְכִּים, יַעֲסוֹק בְּדִינֵי מָמוֹנוֹת, שֶׁאֵין לְךָ מִקְצוֹעַ בַּתּוֹרָה גָּדוֹל מֵהֶן, שֶׁהֵן כְּמַעְיָן הַנּוֹבֵעַ. וְהָרוֹצֶה שֶׁיַּעֲסוֹק בְּדִינֵי מָמוֹנוֹת, יְשַׁמֵּשׁ אֶת שִׁמְעוֹן בֶּן נַנָּס: \n"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה בבא בתרא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json" "b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json"
new file mode 100644
index 0000000000000000000000000000000000000000..c3d77c4d646dab99116ffb01728781cc863bb40d
--- /dev/null
+++ "b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json"
@@ -0,0 +1,123 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+ "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+ "status": "locked",
+ "license": "Public Domain",
+ "actualLanguage": "fr",
+ "languageFamilyName": "french",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Les objets qui causent des dommages se divisent en quatre catégories (dont les principaux représentants sont): le bœuf, la fosse, le mabeh (qui mord ou arrache, ou écrase), et le feu. Le bœuf a quelque chose qu’on ne trouve pas dans le mabeh, de même qu’on rencontre dans le dernier ce qu’on ne trouve pas dans le premier. Tous les deux (le bœuf et le mabeh) ont ceci que n’a pas le feu, c’est d’être vivants, tandis que le feu ne l’est pas. Tous les trois (le bœuf, le mabeh et le feu) ont cette particularité à l’exclusion de la fosse, c’est que (d’après leur nature) ils vont chercher l’objet qu’ils détruisent, mais la fosse ne le cherche pas. Tous les quatre ont cela de commun entre eux, qu’il est dans leur nature de causer des dommages, que leur propriétaire est obligé de surveiller, et que s’ils causent des dommages, leur propriétaire doit payer ceux-ci avec les meilleurs de ses terrains.",
+ "Je suis responsable du dommage causé par toutes les choses que je dois surveiller. Si j’ai contribué un peu au dommage, je dois payer comme si j’avais fait seul tout le dommage. Il y a obligation de payer le dommage, quand les biens endommagés ne sont pas sacrés, ou sont aux benë berith, lorsque la cause du dommage a un propriétaire, partout, excepté dans le domaine du défendeur. Il en est de même d’une place commune au défendeur et au demandeur.",
+ "Il faut estimer la valeur du dommage en argent payable par un terrain de la valeur du dommage. La condamnation à payer se fera par devant les juges et des témoins, qui doivent être des hommes libres, et des bené-berith (fils de l’alliance). Il n’y a pas de différence si les plaideurs sont des hommes ou des femmes. Le demandeur et le défendeur prennent part souvent tous deux au paiement.",
+ "Il y a 5 tamim (animaux considérés comme inoffensifs). L’animal domestique n’est pas considéré comme habité naturellement à blesser (par méchanceté) avec les cornes, ou en poussant avec le corps, ou en mordant pour faire du mal, ou en se couchant sur un objet pour l’endommager, ou en le foulant (par méchanceté) avec les pattes. Il y a aussi cinq muadim (animaux considérés comme dangereux): 1° La dent de l’animal, quand il mange ce qui convient à sa nature; 2° La patte de l’animal, quand elle brise quelque chose en marchand sans avoir l’intention de le briser méchamment; 3° Le bœuf muad (habitué au mal); 4° Le bœuf qui cause un dommage par méchanceté dans une place qui appartient au demandeur; 5° L’homme qui cause un dommage lui-même (conscient); 6° Le loup, le lion, l’ours, le tigre, la panthère, pardali\", et le serpent sont considérés comme muadim (animaux habitués à causer des dommages). R. Eléazar dit: s’ils sont apprivoisés, ils ne sont pas considérés comme muadim; mais le serpent l’est toujours. Entre le Tam et le Muad, il y a cette différence que le premier paie la moitié du dommage d’après le corps de ce qui l’a causé (même à perte), mais le Muad paie le dommage entier, au mieux."
+ ],
+ [
+ "Comment la patte est-elle un muad? C’est quand l’animal brise quelque chose avec les pattes en marchant naturellement (sans méchanceté); l’animal apprivoisé est un muad, habitué à marcher selon sa nature et à briser avec les pattes les choses sur lesquelles il marche. Mais s’il rue par méchanceté, ou s’il fait rouler des cailloux qui vont briser des vases, le propriétaire de l’animal ne paie que la moitié du dommage. Si l’animal marche sur un objet qui se brise et dont les morceaux vont casser un autre objet, le propriétaire de l'animal paie pour le premier objet le dommage entier, et pour le second la moitié du dommage. Les poules sont muadim, elles ont l’habitude en marchant, selon leur nature, de briser ce sur quoi elles marchent. Si la poule avait un objet quelconque attaché à ses pattes, et que cet objet, mû par la marche de la poule, ait brisé quelque chose, ou bien si la poule en sautant a lancé des copeaux qui ont brisé quelque chose, le propriétaire ne paie que la moitié du dommage.",
+ "La dent est un muad; elle est destinée (ou habituée) à manger ce qui convient à la nature de l’animal; ainsi, il est un muad habitué à manger les produits des champs et les herbes vertes. Mais si l’animal, p. ex., ronge un vêtement ou un objet insolite, on ne paie que la moitié du dommage. On paie le dommage causé par la dent de l’animal, s’il a mangé dans le domaine du demandeur; mais s’il a mangé dans la rue, le défendeur est acquitté. Cependant le défendeur paiera ce que vaut le profit qu’il en a tiré. Tout dépend de l’endroit où il a mangé; ainsi, quand l’animal mange sur la voie publique, le défendeur ne paye que la valeur du profit tiré par l’animal; s’il mange à côté de la voie, le défendeur paie la valeur du dommage. S’il a mangé à la porte d’une boutique, on paie la valeur du profit de l’animal; mais s’il a mangé dans la boutique, on paie la valeur du dommage.",
+ "Si un chien ou une chèvre a sauté d’un toit dans la place du demandeur et a cassé un objet, le maître paiera le dommage entier, car ces animaux sont muadim (habitués à sauter). Si un chien a pris un gâteau du fourneau (avec les charbons) et s’il est allé dans le champ du demandeur, où il a mangé le gâteau et incendié un tas de blé, on paie pour le gâteau le dommage entier, et pour le blé la moitié du dommage.",
+ "Quand le bœuf est-il considéré comme un tam et quand est-il considéré comme un muad, habitué à faire le mal? Si le bœuf a frappé pendant trois jours et qu’on en a averti chaque fois son propriétaire, ce bœuf est désormais considéré comme un muad; il redevient un tam, s’il lui arrive dans les trois jours de ne plus tuer avec les cornes; tel est l’avis de R. Judah. R. Meir dit: eut-il même frappé trois fois en un seul jour, le bœuf est désormais un muad, et il redevient un tam, quand les enfants peuvent jouer avec lui sans qu’il les frappe.",
+ "Voici en quel sens il s’agit d’un bœuf qui cause un dommage dans le domaine du demandeur; s’il a poussé avec le corps, ou mordu, ou s’il s’est couché sur un objet d’une façon insolite (par méchanceté, ou par caprice), ou s’il a rué, dans tous ces cas si l’action a lieu dans une place publique, le propriétaire du bœuf ne paie que la moitié du dommage. Mais si l’action a eu lieu chez le demandeur, R. Tarfon condamne le propriétaire du bœuf à payer le dommage entier; les autres docteurs disent que, même en ce cas, le propriétaire du bœuf ne paie que la moitié du dommage. R. Tarfon leur fit alors cette objection: les dommages des catégories de la dent et de la patte sont considérés comme peu graves, ayant lieu dans une place publique, puisque le propriétaire de l’animal est complètement acquitté, cependant, si ces dommages ont lieu dans le domaine du demandeur, le défendeur est condamné à payer le dommage entier; à plus forte raison les dommages de la catégorie de la corne, qui sont plus graves s’ils ont lieu dans une place publique, puisque le défendeur est condamné à payer la moitié du dommage, doivent entraîner le paiement du dommage entier, s’ils ont lieu dans le domaine du demandeur. Sur quoi les autres docteurs ont répondu: du cas des dommages de la catégorie de la corne causés dans la place publique, tu veux tirer des conclusions pour le cas des dommages de la même catégorie causés chez le demandeur; or, nous avons pour principe qu’il suffit à la chose dérivée d’un cas déjà décidé d’être comme le cas dérivé. La chose dérivée ici est le cas des dommages de la catégorie de la corne causés chez le demandeur; la chose décidée est le cas des dommages de la même catégorie causés sur la place publique. Or, comme sur la place publique on ne paie dans cette catégorie que la moitié du dommage, de même chez le demandeur on ne paiera que la moitié du dommage. Moi, dit R. Tarfon, je ne fera pas dériver le cas des dommages par la corne (causés chez le demandeur) du cas des dommages de la même catégorie, mais je ferai dériver le cas des dommages par la corne du cas des dommages de la patte (ou de la dent), et voici comment je veux raisonner: les dommages qui ont eu lieu dans la place publique sont peu graves, s’ils sont des catégories de la dent ou de la patte (puisque le défendeur est complètement acquitté), parce que c’est sur une place publique, où les animaux peuvent manger et marcher; cependant, s’ils sont de la catégorie de la corne, où l’animal cause un dommage par méchanceté, le défendeur doit payer. Si l’animal pénètre chez le demandeur, où il n’a pas le droit d’entrer, le cas est plus grave: puisque même les dommages des catégories de la dent et de la pattes qui ont lieu chez le demandeur, entraînent le paiement du dommage entier, à plus forte raison le défendeur doit payer le dommage entier, si l’animal pénètre chez le demandeur où il n’a pas le droit d’entrer, et y cause un dommage de la catégorie de la corne. Mais on lui donna la même réponse: le point déduit ne doit pas dépasser le cas décidé d’abord: or, comme sur la voie publique on ne paie alors que la moitié, de même chez le demandeur on paiera autant–",
+ "L’homme est toujours muad, qu’il cause un dommage volontairement ou non, en viellant ou en dormant. S’il a aveuglé un individu (même involontairement), s’il a brisé un objet, il paiera le dommage entier."
+ ],
+ [
+ "Un individu met son baril sur une place publique, et un passant s’y heurte et le brise; ce dernier est acquitté. Si le passant s’est blessé en se heurtant, le premier doit payer le dommage. Si une cruche contenant de l’eau se brise dans la rue, et un passant glisse dans l’eau, ou se heurte contre les morceaux de la cruche, celui qui l’a apportée doit payer le dommage. R. Juda dit: Il doit payer s’il a eu l’intention d’employer les morceaux; si non, il est acquitté.",
+ "Si un individu verse de l’eau sur la voie publique et cause un dommage à quelqu’un, il doit payer le dommage. Si un individu cache dans la voie publique des épines, des verres, qui causent des dommages, ou s’il fait sa haie en épines, ou si sa haie s’est renversée sur la voie publique, ce qui a causé des dommages aux passants, il doit payer ces dommages.",
+ "Si un individu avait mis son chaume et sa paille sur la place publique, pour en faire du fumier, et qu’un passant en ait subi du dommage, le maître doit payer ce dommage; en outre, tout le monde a le droit d’en prendre possession. R. Simon b. Gamliel dit: tous ceux qui mettent des objets nuisibles dans une place publique, subissent 2 conséquences, 1° de payer les dommages qu’ils causent, 2° chacun a le droit de prendre possession de ces objets. Si un individu rencontrant du fumier dans une place publique, le déplace, et qu’un passant en est endommagé, l’individu doit payer ce dommage.",
+ "Deux potiers marchent l’un derrière l’autre; le premier trébuche et tombe, et le second se heurte contre le premier; le premier doit payer alors les dommages du second.",
+ "Un individu dans la rue portant une cruche, et il rencontre quelqu’un qui porte une poutre, la cruche se brise en se heurtant contre la poutre; celui qui portait la poutre n’est pas obligé de payer le dommage par la cruche, car il a le droit de marcher dans la rue comme l’autre. Si l’homme à la poutre marche le premier et l’autre va derrière lui, et que la cruche se brise, l’homme à la poutre est acquitté. S’il s’est arrêté, il est condamné à payer le dommage; mais si après s’être arrêté il avertit l’homme à la cruche de s’arrêter également, il est acquitté. Si l’homme à la cruche marche le premier et l’homme à la poutre le suit, puis la cruche se brise en se heurtant contre la poutre, le dommage doit être payé; si l’homme à la cruche s’est arrêté, l’autre est acquitté; mais si après s’être arrêté, l’homme à la cruche demande à l’autre, de s’arrêter aussi, l’autre doit payer le dommage. Il en est de même si l’un porte une lumière et l’autre de la filasse (qui s’enflamme au contact de la lumière).",
+ "Deux individus sont dans la rue, l’un court et l’autre marche, ou ils courent tous les deux: s’ils se causent des dommages l’un à l’autre, ils sont acquittés.",
+ "Si un individu fend du bois dans un lieu privé et cause par là un dommage au dehors, ou s’il le fait au dehors et blesse ainsi un individu dans un lieu privé, ou si d’un tel lieu il blesse chez lui le demandeur, il doit payer le dommage.",
+ "Si deux bœufs, tam (d’habitudes paisibles), se sont blessés l’un l’autre, on fait l’estimation des dommages réciproques, et celui dont le bœuf a causé le dommage le plus considérable paie à l’autre la moitié de la différence. Si les deux bœufs sont muadim (habitués à frapper avec les cornes), on paiera la différence entière. Si l’un des bœufs était un tam et l’autre un muad, le propriétaire du muad, s’il lui doit payer, son bœuf ayant causé le plus de dommage, paiera la différence entière; mais le propriétaire du tam, si c’est lui qui doit payer, ne paiera que la moitié de la différence. De même si deux individus se sont blessés l’un l’autre, celui qui a fait le plus grand dommage paiera la différence entière. Si un homme et un bœuf muad se sont blessés l’un l’autre, celui qui a fait le dommage le plus grand paiera la différence entière; si le bœuf qui a blessé l’homme est un tam, son propriétaire, si c’est lui qui doit payer, le dommage fait par son bœuf à l’homme étant plus grand que celui fait par l’homme, ne paiera que la moitié de la différence; mais l’homme, si c’est lui qui doit payer, paiera la différence entière. R. aqiba dit: même le propriétaire du tam, si son bœuf a fait à l’homme un dommage plus grand que celui fait par l’homme, paiera la différence entière.",
+ "Si un bœuf (tam) de la valeur d’un maneh, a tué avec les cornes un autre bœuf valant le double, et que le cadavre n’ait aucune valeur, de demandeur prend le bœuf en paiement (de la moitié du dommage). R. Meir dit d’appliquer à ce cas les mots: ils vendront le bœuf vivant, et ils se partageront son argent (Ex 21, 35). R. Juda lui dit: il est vrai qu’en ce cas le défendeur doit payer la moitié du dommage; mais comme l’Ecriture ajoute: et ils se partageront le bœuf mort, elle parle d’un bœuf valant p. ex. 200 zouz, qui a tué un autre bœuf d’une valeur égale, et dont le cadavre vaut 50 zouz; le demandeur et le défendeur se partagent à parts égales le bœuf vivant et le mort.",
+ "Parfois on est condamné pour une action faite par son bœuf, qui n’entraînerait pas de paiement si on l’avait faite soi-même; d’autres fois on est condamné pour une action faite par soi-même, qui n’entraînerait pas de paiement, si elle était faite par son bœuf; p. ex. si un bœuf fait une action qui cause une honte à quelqu’un, son propriétaire n’est pas obligé de payer pour la honte; mais s’il fait l’action lui-même, il est condamné au paiement. Si le bœuf a blessé l’esclave en lui faisant perdre un œil ou une dent, l’esclave n’est pas affranchi. Si son bœuf a fait une plaie à son père ou à sa mère, le maître est condamné à payer le dommage; mais si celui-ci le fait lui-même, il ne paie pas le dommage. Si son bœuf incendie un tas de blé le jour du Shabat, il faut payer; mais si le maître le fait, il ne paie pas, car il est condamné à mort pour avoir violé le Shabat.",
+ "Si un bœuf en poursuit un autre, et qu’on trouve l’autre blessé, de sorte que le demandeur dit: “c’est ton bœuf qui l’a blessé”, et le défendeur répond: “il s’est blessé en se heurtant contre une roche”, le réclamant doit prouver son dire. Si 2 bœufs poursuivent un 3e, et les 2 propriétaires de ces bœufs disent l’un à l’autre: “c’est ton bœuf qui l’a blessé”, ils sont tous deux acquittés. Si les 2 bœufs appartiennent à un seul propriétaire, tous deux sont hypothéqués pour le paiement du dommage. Si l’un de ces bœufs est petit (de peu de valeur), et l’autre grand, et le défendeur dit que le petit a causé le dommage; ou si l’un des bœufs est tam et l’autre muad, le demandeur disant que le muad a fait le mal (pour lequel on paie le dommage entier), et le défendeur dit que c’était le tam (entraînant la moitié de la perte), le réclamant devra prouver sa demande. Le même principe est encore appliqué au cas suivant: si 2 bœufs tam dont l’un est petit et l’autre grand, blessent 2 autres bœufs, dont l’un est également petit et l’autre grand, le demandeur dit: “le grand a blessé le grand, et le petit a blessé le petit” (il y aura donc de quoi payer la moitié du dommage du grand et la moitié de celui du petit); mais le défendeur dit: “au contraire, le grand a blessé le petit, et le petit a blessé le grand” (il n’est donc pas obligé de payer toute la moitié du dommage du grand bœuf blessé, si elle dépasse la valeur du petit qui a fait la blessure). Enfin si l’un des bœufs qui ont blessé les autres, était tam et l’autre muad, le demandeur dit: “le muad a blessé le grand (il réclame donc pour le grand le dommage entier), et le tam a blessé le petit”; mais le défendeur dit: “au contraire, le tam a blessé le grand, et le muad a fait du mal au petit”; le demandeur doit alors prouver le bien fondé de sa réclamation."
+ ],
+ [
+ "Si un bœuf tue 4 ou 5 bœufs l’un après l’autre (en restant toujours tam), comme on ne paie pas pour les dommages faits par un tam plus que le bœuf ne vaut, son propriétaire paiera d’abord au dernier demandeur; s’il y a un reste, ce reste ira à l’avant-dernier demandeur; s’il y a encore, on paiera à celui qui précède l’avant-dernier, et ainsi de suite; c’est l’opinion de R. Meir. R. Simon dit: Si un bœuf tam valant 200 zouz a tué un autre bœuf d’une valeur égale, et que le cadavre ne vaille rien, le défendeur doit au demandeur 100 zouz, la moitié du dommage; par conséquent, on partage le bœuf vivant, l’un prend 100 zouz, et l’autre autant. Si ce même bœuf a tué encore un autre de la valeur de 200 z. (et le cadavre ne vaut rien), le 2e demandeur prend du bœuf vivant 100 z., le premier demandeur en prend 50, et le défendeur en garde 50. Si le bœuf a tué une 3e fois un bœuf de la même valeur (et le cadavre ne vaut rien), le 3e demandeur a la moitié complète du dommage, soit 100 z., le 2e en a 50, puis le premier en a 25, et le défendeur en garde 25.",
+ "Si un bœuf est un muad pour les animaux de son espèce, non pour ceux d’une autre espèce, s’il est un muad pour les hommes, non pour les animaux, ou s’il est un muad pour les petits animaux et non pour les grands, son propriétaire paiera le dommage entier, lorsque le bœuf aura blessé ceux pour lesquels il est un muad; le maître paiera la moitié du dommage si le bœuf a blessé ceux pour lesquels il n’est pas un muad. On demanda à R. Juda, comment déciderait-on au cas où le bœuf est un muad, les jours de Shabat (quand il ne travaille pas), et non pas les autres jours de la semaine? R. Juda répondit: son propriétaire paiera le dommage entier causé par le bœuf un samedi, et la moitié du dommage qu’il fera les autres jours. Quand ce bœuf redeviendra-t-il un tam? Quand il aura passé 3 jours de Shabat sans faire de mal.",
+ "Si le bœuf d’un individu a frappé un bœuf consacré au temple, il est acquitté et de même si le bœuf consacré a frappé le bœuf d’un individu, comme il est dit (Ex 21, 35): s’il a frappé le bœuf “de son prochain”, non du sanctuaire. Si un bœuf d’un juif a frappé celui d’un païen (en Palestine), le défendeur est acquitté. Si le bœuf d’un païen a frappé celui d’un juif (en Palestine), que le bœuf ait été tam ou muad, le défendeur paie le dommage entier.",
+ "Si le bœuf d’un homme jouissant de ses facultés mentales a frappé celui d’un fou, d’un sourd-muet, ou d’un mineur, le défendeur doit payer le dommage; si le bœuf d’un sourd-muet, d’un fou, ou d’un mineur, a frappé celui d’un individu jouissant de ses facultés mentales, le défendeur est acquitté. Si le bœuf d’un sourd-muet, d’un fou ou d’un mineur, a causé un dommage avec les cornes, le tribunal leur nomme un tuteur epitropo\", auquel les avertissements ont lieu à cet effet (pour déclarer ensuite le bœuf muad). Si après que le bœuf était devenu muad par suite de ces avertissements, le sourd-muet ou le fou a été guéri, ou le mineur est arrivé à sa majorité, le bœuf redevient tam. C’est l’avis de R. Meir. R. Yossé dit: le bœuf reste dans son état présumé (muad). Le bœuf des courses de cirques, stadion, n’est pas condamné à mort, selon ces mots (ibid.): lorsqu’il frappe, non si d’autres l’y incitent.",
+ "Si un bœuf muad a tué un homme avec les cornes, son propriétaire paie le Kofer (Ex 20, 30); si le bœuf est un tam, on ne paie pas de Kofer; dans tous les cas, on tue le bœuf, s’agit-il même d’un enfant, fils ou fille. Si le bœuf a tué un esclave ou une femme esclave, son propriétaire paie 30 selà (Ex 21, 32), sans se préoccuper si cet esclave valait un maneh ou un dinar d’or (25 zouz).",
+ "Si un bœuf se grattant (frottant) contre un mur qui s’écroule tue un homme, ou si ayant l’intention (par méchanceté) de tuer une bête il tue un homme, ou de tuer un païen et tue un israélite, ou un avorton et c’est un être viable, le bœuf ne sera pas tué.",
+ "Le bœuf d’une femme, ou celui des orphelins, ou celui d’un tuteur, ou un bœuf sauvage, ou un bœuf du trésor sacré, ou celui d’un prosélyte mort sans héritier qui a tué, sera passible de la lapidation. Selon R. Juda, les 3 derniers ne seront pas tués, n’ayant pas de propriétaire.",
+ "Lorsque le propriétaire d’un bœuf déclaré passible de la lapidation veut le consacrer au culte, cette consécration est nulle; s’il l’a égorgé, la chair est interdite. Mais si le propriétaire l’a consacré avant le prononcé de la sentence, la consécration sera valable, ou s’il l’a égorgé d’avance, la chair sera d’un usage permis.",
+ "Si un homme remet son bœuf à un gardien gratuit, à celui qui l’emprunte (pour les travaux du champ), à un gardien salarié, ou à un loueur, tous ces individus remplacent le propriétaire; ils paient donc le dommage entier, si le bœuf qui l’a causé est un muad, et la moitié du dommage s’il est un tam. Le propriétaire attache le bœuf par une corde, ferme la porte derrière lui, selon l’usage, et le bœuf sort et cause du dommage (qu’il soit tam ou muad), le propriétaire est condamné au paiement dit R. Meir, R. Juda dit: il est condamné pour un tam et non pour un muad car selon les termes de la Bible (ibid.), il est fautif si le propriétaire ne l'a pas gardé; or, en ce cas il l’a gardé. R. Eliézer dit: il n’y a pas d’autre garantie suffisante pour un muad que le couteau."
+ ],
+ [
+ "Si un bœuf tam a tué une vache, et l’on trouve son petit mort à côté d’elle, sans qu’on puisse savoir si le petit est né avant ou après le coup reçu, le propriétaire du bœuf paie pour la vache la moitié du dommage et pour le petit il paie le quart. Si une vache a tué un bœuf, et l’on trouve son petit à côté d’elle sans qu’on sache si la naissance a eu lieu avant ou après le coup, le demandeur peut se faire payer à l’égard de la vache toute la moitié du dommage, mais à l’égard du petit il ne peut se faire payer que le quart.",
+ "Si un potier met ses pots dans la cour d’un individu sans sa permission et que l’animal de cet individu les brise, ce dernier est acquitté; mais si l’animal est blessé par les pots, le potier doit payer le dommage. Si le potier a mis ses pots avec la permission du propriétaire, le propriétaire doit payer le dommage provenant des pots brisés. Si un homme met dans la cour d’un individu sans sa permission des fruits que l’animal mange, le propriétaire est acquitté; mais si l’animal est blessé par les objets, l’homme doit payer les dommages. Si l’homme a placé ces objets avec la permission du propriétaire, celui-ci doit payer le dommage des objets.",
+ "Si un homme a fait entrer dans la cour d’un individu, sans sa permission, son bœuf, qui y est tué par le bœuf du propriétaire, ou mordu par son chien, le propriétaire est acquitté. Si le bœuf introduit dans la cour tue celui du propriétaire, le dommage est dû; si ce bœuf est tombé dans le puits du propriétaire et a corrompu son eau, le propriétaire du bœuf paiera le dommage; si, en tombant dans le puits, il a tué le père ou le fils du propriétaire, le défendeur doit payer le Kofer. Si l’homme autorisé par le propriétaire de la cour a fait entrer son bœuf, qui a été tué ou mordu par l’animal du propriétaire de la cour, celui-ci paiera le dommage. Rabbi dit dans tous les cas, si les objets introduits dans la cour sont endommagés, le propriétaire de la cour n’est condamné à payer le dommage que s’il s’est chargé de les garder.",
+ "Si un bœuf voulant frapper un autre bœuf, a frappé une femme enceinte qui a avorté, le propriétaire du bœuf n’est pas obligé de payer pour le fœtus; mais si un homme voulant frapper un autre, a frappé une femme enceinte qui a avorté par suite du coup, il doit payer pour le fœtus (Ex 21, 22). Comment paie-t-on pour un fœtus? On estime ce que la femme valait (comme esclave ou comme ouvrière) avant l’avortement, et ce qu’elle vaut à présent, et le défendeur paiera la différence. R. Simon b. Gamliel dit: on ne peut agir ainsi, car une femme vaut plus pour le travail après l’avortement (ou l’accouchement) que pendant la grossesse; il vaut donc mieux estimer la valeur de l’enfant (s’il vivait), et le défendeur la paie au mari de la femme. Si le mari est mort, le défendeur la paie aux héritiers. Si la femme est une esclave libérée, ou une prosélyte, le défendeur ne paie pas pour le fœtus.",
+ "Si un individu creuse un puits (dans son domaine privé), ouvrant sur un domaine public, ou s’il le creuse dans un domaine public et laisse son ouverture dans un domaine privé, ou s’il le creuse dans son domaine privé et laisse son ouverture dans le domaine privé d’un autre individu, il est condamné à payer le dommage des hommes et des choses qui tombent dans le puits. Si un individu creuse un puits dans le domaine public, et un bœuf ou un âne y tombe et meurt, l’individu doit payer le dommage à la condition que le puits ait une profondeur de 10 palmes, car la chute à cette profondeur peut faire mourir un bœuf ou un âne. Si le puits n’a pas cette profondeur, le propriétaire est acquitté même si l’animal meurt, mais il est condamné à payer le dommage si l’animal reçoit une blessure.",
+ "Deux individus ont en commun un puits; l’un d’eux s’en sert et ne le couvre pas; l’autre s’en sert à son tour et ne le couvre pas non plus (puis un animal y tombe); le second doit payer le dommage. Si le premier après s’être servi du puits l’a couvert, mais le dernier trouvant le puits ouvert (le couvercle s’étant cassé) ne l’a pas couvert, le dernier est condamné au paiement des dommages causés par le puits. Si le propriétaire du puits l’a bien couvert, et un bœuf ou un âne en marchant sur le couvercle est tombé dans le puits, le propriétaire est acquitté; mais si le fermeture n’était pas suffisante, il est condamné à payer le dommage. Si un ouvrier travaille dans le puits, et qu’un bœuf ou un âne, effrayé par le bruit du travail, est tombé en avant, le propriétaire du puits paiera le dommage; si, effrayé par le bruit du travail, il est tombé en arrière, le propriétaire est acquitté. Si un bœuf ou un âne qui tombe dans un puits porte un harnais qui se brise, le défendeur paiera pour l’animal, non pour le harnais. Si un bœuf dont l’intelligence ou l’instinct n’est pas dans sa maturité normale, est tombé dans un puits, le propriétaire est condamné au paiement; mais si un garçon ou une petite fille, ou un esclave ou une femme esclave y est tombée, le propriétaire est acquitté.",
+ "Ce que l’Ecriture dit du bœuf se rapporte à tous les animaux. Ainsi, quand un animal quelconque tombe dans un puits, il faut payer le dommage. Lors du retrait des animaux du mont Sinaï (à la promulgation du décalogue), il fallut les retirer tous. Si un individu a volé un animal quelconque, il faut payer le double. Si un individu a trouvé un animal quelconque perdu, il faut remplir les devoirs prescrits pour rendre les choses perdues (Dt 22, 1-2). Si un animal quelconque succombe sous le fardeau, il faut lui venir en aide (Ex 23, 5). Le précepte de ne pas museler le bœuf lorsqu’il foule le grain (Dt 30, 4). Celui de ne pas labourer avec un bœuf et un âne accouplés (ibid. 22, 10), et le repos shabatique (ibid. 5, 14), se rapportent également à tous les animaux. Pourquoi donc la Bible parle-t-elle du bœuf et de l’âne? C’est que ces animaux sont les plus communs."
+ ],
+ [
+ "Si un individu après avoir fait entrer sa brebis à l’étable ferme la porte comme il faut, et si la brebis sortant ensuite cause un dommage, il est acquitté; s’il n’a pas bien fermé la porte, il doit payer le dommage. Si la paroi de l’étable s’est écroulée pendant la nuit, ou si des voleurs l’ont brisée, et la brebis sortant a causé un dommage, il est acquitté. Si les voleurs ont fait sortir la brebis qui a causé un dommage, les voleurs doivent payer le dommage.",
+ "Si le propriétaire a laissé la brebis exposée au soleil, ou s’il l’a remise sous la garde d’un sourd-muet, d’un fou ou d’un mineur, et qu’elle soit sortie causant un dommage, il doit le payer. S’il a remis sa brebis au berger, la responsabilité tombe sur le berger. Si la brebis est tombée dans un jardin, et qu’elle ait profité du dommage causé, son propriétaire paie selon le profit qu’il en a eu; si elle est entrée simplement dans le jardin et y a mangé, son propriétaire paie selon le dommage causé. Comment paie-t-on selon le dommage? On estime ce que le champ, qui donne un saah de fruit, valait avant que la brebis en ait mangé une partie, et ce qu’il vaut à présent. R. Simon dit: Si la brebis a mangé des fruits mûrs, le défendeur paiera la valeur des fruits mûrs qu’elle a mangés, soit un saa, soit deux (selon la quantité).",
+ "Si un individu met son blé dans le champ d’un autre sans permission, et l’animal qui appartient au propriétaire du champ le mange; le propriétaire est acquitté. Si l’animal, se heurtant contre le tas de blé, se blesse, le premier individu doit payer le dommage. S’il y met son blé avec permission et l’animal le mange, le propriétaire de l’animal doit payer le dommage.",
+ "Si un individu remet le feu à la garde d’un sourd-muet, d’un fou, ou d’un mineur, et que le feu cause un dommage, il est acquitté par le tribunal des hommes, mais est condamnable par la justice du Ciel. S’il le remet à la garde d’un homme jouissant de ses facultés intellectuelles, cet homme en est responsable et doit payer le dommage. Si un individu, apporte d’abord le feu, puis un autre apporte du bois pour l’allumer, le deuxième est responsable; si le premier a apporté le bois et le deuxième le feu, c’est encore le deuxième qui est responsable. Si un troisième individu a allumé le bois, le troisième est responsable, et non les deux premiers, si un vent extraordinaire l’a allumé, les deux individus sont acquittés. Si un individu allume un feu qui brûle du bois, ou endommage des pierres, ou la terre, il doit payer; car il est écrit: “Si le feu sort et trouve des épines, consume la gerbe ou le blé sur pied ou endommage le champ, il doit payer” (Ex 22, 6). Si le feu qu’il a allumé a causé un dommage, après avoir sauté sur un mur haut de quatre aunes, ou après avoir passé une grande route, ou un fleuve, le maître est acquitté. Si un individu allume un feu qui brûle du bois, ou endommage des pierres, ou la terre, il doit payer; car il est écrit: “Si le feu sort et trouve des épines, consume la gerbe ou le blé sur pied ou endommage le champ, il doit payer” (Ex 22, 6). Si le feu qu’il a allumé a causé un dommage, après avoir sauté sur un mur haut de quatre aunes, ou après avoir passé une grande route, ou un fleuve, le maître est acquitté. Si un individu allume chez lui le feu, qui passe dans le domaine d’un autre et cause un dommage, quel espace (ou quels obstacles) doit-il comprendre, pour que l’individu ne soit plus responsable de ses ravages? R. Eléazar b. Azariah dit: Si le feu a dû passer par la moitié de l’espace nécessaire pour obtenir un kour (mesure de blé), le propriétaire est acquitté; R. Eliézer dit: la mesure sera de 16 aunes, selon la mesure de la voie publique. R. aqiba dit: 50 aunes. R. Simon dit: on ne peut pas établir de règles générales; tout dépend de la nature de l’incendie et des circonstances.",
+ "Si un individu allume un feu qui amène l’incendie d’un tas de blé et des objets qui étaient cachés dans ce tas, selon R. Judah, il doit payer pour le blé et pour les objets cachés; les autres docteurs disent; il ne doit payer que pour le tas de blé ou d’orge, non pour les objets cachés. S’il y avait dans le tas une chèvre attachée et un esclave auprès, il paiera aussi pour la chèvre. Mais si l’esclave était attaché et la chèvre libre, il ne paiera rien. Les autres docteurs (qui ne font pas payer pour les objets cachés dans le blé) sont d’accord avec R. Juda que, si l’individu cause l’incendie d’une maison, il doit payer pour tous les objets qui y sont cachés; car on a l’habitude de mettre tous les objets dans les maisons (le défendeur est donc responsable).",
+ "Si une étincelle sort de la forge et cause des dommages, le forgeron doit les payer. Si un chameau passe dans la rue, chargé de filasse qui pénétrant dans une boutique y prend feu et brûle la maison, le propriétaire du chameau doit payer le dommage. Si le boutiquier a placé sa lumière a dehors, il paiera le dommage. R. Juda dit: si c’était à la lumière de Hanuka, il est acquitté."
+ ],
+ [
+ "L’amende du double imposée au voleur est plus souvent prononcée que l’amende du quadruple ou du quintuple, car le voleur paie le double pour tout ce qu’il a volé, soit un animal, soit un objet inanimé; tandis que l’autre amende ne s’applique qu’au vol d’un bœuf ou d’un agneau, comme il est dit: Si quelqu’un vole un bœuf ou un agneau, et qu’il le tue ou le vende, il paiera 5 bœufs pour le bœuf et 4 agneaux pour l’agneau (Ex 21, 37). Celui qui vole à un voleur, n’est pas obligé de payer le double; de même que celui qui tue l’animal d’un voleur, ou celui qui le vend, n’est pas obligé de payer le quadruple ou le quintuple.",
+ "Si deux témoins affirment qu’un individu a volé un agneau ou un bœuf, et les mêmes témoins ou d’autres déposent qu’il a tué l’animal ou qu’il l’a vendu, le voleur paie l’amende du quadruple ou du quintuple. Si le voleur l’a vendu le samedi, ou pour le culte païen, ou s’il a tué l’animal le jour du kipour, ou s’il a volé l’animal à son père et qu’il l’ait tué ou vendu avant la mort du père, ou s’il a volé et tué l’animal qu’il a ensuite offert au trésor sacré, il est dans tous ces cas obligé de payer le quadruple ou le quintuple. S’il a volé l’animal et qu’il l’ait tué pour un usage médical, ou pour le donner aux chiens, ou s’il a tué l’animal volé et que l’animal se trouve être trefa, ou bien si le voleur a tué l’animal volé dans le temple, le voleur paie l’amende du quadruple ou du quintuple. R. Simon dit: il ne paie pas cette amende dans les deux derniers cas. –",
+ "Si 2 témoins ont déposé, qu’un individu a volé un agneau ou un bœuf, qu’il a tué ou vendu, puis les témoins ont été démentis (par un alibi), ils doivent payer tout ce qu’ils ont voulu faire payer à l’individu en l’accusant faussement. Si 2 témoins ont déposé qu’un individu a volé un agneau ou un bœuf, puis deux autres témoins ont déposé que le même individu a tué ou vendu cet animal, ensuite tous les témoins ont été démentis (par un alibi), les premiers témoins paient le double, et les derniers paient le triple. Si les derniers témoins sont seuls démentis, l’accusé paie le double, et les derniers témoins paient le triple. Si un seul des derniers témoins est démenti, le dernier témoignage est annulé. Si un seul des premiers témoins est démenti, les deux témoignages sont annulés; car si l’accusé n’a pas volé, il n’y a pas d’amende pour avoir vendu, ou tué un animal qui ne vient pas du vol.",
+ "Si 2 témoins disent qu’un individu a volé un agneau ou un bœuf, et qu’un seul déclare l’avoir vu vendre ou tuer l’animal, ou l’on ne connaît cette action que par l’aveu du voleur, il paie l’amende du double pour le vol, non la 2e de 4 agneaux ou 5 bœufs. S’il a volé, tué et vendu l’animal le samedi, ou s’il l’a tué comme sacrifice à une idole, ou s’il l’a volé à son père, qui est mort ensuite, et qu’il ait vendu ou tué l’animal après la mort du père, ou s’il a consacré l’animal volé, puis l’a tué et vendu, le voleur paie l’amende du double mais il ne paie pas celle du quadruple ou quintuple. Selon R. Simon, s’il vole un animal consacré dont il est responsable, il devra le payer 4 ou 5 fois; si c’est un animal dont il n’est pas responsable, il échappe à l’amende.",
+ "Si le voleur a vendu l’agneau ou le bœuf, et se réservant une partie, fût-ce la centième partie, ou bien si le voleur avant de voler l’animal en avait une part comme associé, il paiera l’amende du double pour le vol, mais non celle pour la vente. Il en est de même si le voleur a tué l’agneau ou le bœuf volé, contrairement aux rites.",
+ "Si le voleur a volé l’agneau ou le bœuf dans le domaine de son propriétaire, et qu’il l’ait vendu ou tué au dehors, ou s’il l’a volé au dehors, ou qu’il l’ait vendu ou tué dans son domaine, ou bien encore s’il a volé, vendu ou tué l’animal dehors, il est condamné à l’amende du quadruple ou du quintuple. Mais s’il a volé et vendu ou tué l’animal, sans sortir du domaine de son propriétaire, il ne paiera rien. S’il a soulevé l’animal, ou fait sortir du domaine de son propriétaire, puis l’animal est mort, il paiera l’amende. Si le voleur donne l’animal en rachat de son fils aîné (au Cohen) ou à son créancier, ou à un gardien, ou à titre de prêt, ou à celui qui le loue, puis l’un d’eux tire l’animal pour le faire sortir, lequel est mort avant de sortir du domaine de son propriétaire, le voleur ne paiera pas l’amende. Si l’un d’eux a levé l’animal, ou l’a fait sortir du domaine de son propriétaire, le voleur paie l’amende.",
+ "Il ne faut pas élever du petit bétail, en Palestine, mais c’est permis en Syrie et dans les endroits non habités de la Palestine. A Jérusalem, on ne devait pas élever de porcs, de crainte de contaminer les animaux sacrés, et c’est interdit aux cohanim dans le reste de la Palestine comme précaution de pureté. Nul ne doit élever de porc, ni de chien, à moins qu’on ne le tienne attaché. Il ne faut pas dresser des pièges aux pigeons, sauf à la distance de 30 riss d’un endroit habité."
+ ],
+ [
+ "Si un individu blesse autrui, il est condamné à cinq paiements: pour le dommage à réparer, pour la douleur, la guérison, l’incapacité de travail, et enfin pour la honte. Comment estime-t-on le dommage? Si p. ex. l’individu a fait perdre l’œil à la personne, ou lui a coupé la main, ou cassé la jambe, on estime la valeur que la victime aurait eue avant le blessure, vendue comme esclave pour son travail, et celle qu’elle aurait à présent (le défendeur paiera la différence). Comment estime-t-on celle de la douleur? Si on a brûlé un individu avec une broche ou un fer chaud, fut-ce sur l’ongle, sans blessure visible, on estime ce qu’un homme, comme la victime, voudrait prendre pour supporter tant de souffrance. Il faut aussi donner le nécessaire pour guérir la victime. S’il apparaît des excroissances à l’endroit malade, et que ce soient les conséquences de la plaie, le défendeur doit donner ce qu’il faut pour les guérir; si elles ne sont pas occasionnées par la plaie, il n’est pas obligé de les guérir. Si la plaie se ferme et se rouvre à plusieurs reprises, le défendeur est toujours obligé de la faire soigner. Mais si la plaie est guérie complètement, il n’est plus obligé de s’occuper de son traitement. Il faut aussi donner le nécessaire pour guérir la victime. S’il apparaît des excroissances à l’endroit malade, et que ce soient les conséquences de la plaie, le défendeur doit donner ce qu’il faut pour les guérir; si elles ne sont pas occasionnées par la plaie, il n’est pas obligé de les guérir. Si la plaie se ferme et se rouvre à plusieurs reprises, le défendeur est toujours obligé de la faire soigner. Mais si la plaie est guérie complètement, il n’est plus obligé de s’occuper de son traitement. Comment estime-t-on l’incapacité du travail? Si le défendeur a coupé à la victime la main ou le pied, il paiera ce que cette victime, surveillant p. ex., des courges, aurait pu gagner en n’étant pas malade ou alitée par suite de la blessure. Enfin il faut payer pour la honte, dont la valeur varie selon l’honorabilité ou la position sociale de l’accusé, et celles de la victime. Si un individu a offensé un homme qui était nu, ou un aveugle, ou un homme endormi, il doit payer pour la honte; si l’homme endormi, a offensé un autre, il est acquitté. Si un individu tombant d’un toit, blesse quelqu’un de manière à lui causer aussi une honte, il doit payer pour le dommage, et non pour la honte, comme il est écrit (Dt 25, 11): elle a étendu la main et l’a saisi par ses parties honteuses. On ne paie pour la honte que s’il y a eu intention d’offenser.",
+ "Les dommages causés à quelqu’un par un homme sont plus graves que ceux causés par son bœuf, puisque pour une blessure faite par l’homme lui-même, on condamne à 5 paiements: dommage, douleur, guérison, incapacité de travail, honte, et si la blessure est faite par l’homme lui-même à une femme enceinte qui a avorté, on condamne à payer la valeur du fœtus; tandis que pour les plaies faites par un bœuf, on ne paie que le dommage, et si le bœuf a causé un avortement, on ne paie pas pour le fœtus.",
+ "Si un individu a frappé son père ou sa mère sans le blesser, ou son prochain le kippour, il pourrait être condamné aux 5 paiements; seulement, si la victime est son propre esclave, il ne paie pas pour l’incapacité du travail. Si un individu a blessé un esclave païen d’autrui, il est condamné aux 5 paiements; selon R. Juda, il ne doit pas être condamné à payer pour la honte.",
+ "Le sourd-muet, le fou et le mineur sont des gens avec qui il n’est pas bon d’avoir des querelles: si on les blesse, on est condamné, et s’ils blessent un autre, ils sont acquittés. La rencontre d’un esclave et d’une femme est aussi malheureuse sous ce rapport; car si on les blesse on est condamné à payer; mais s’ils blessent un autre, ils sont acquittés, et ils paieront plus tard, l’esclave quand il devient libre, et la femme si elle est divorcée.",
+ "Si un homme frappant son père ou sa mère le blesse, ou s’il blesse quelqu’un le jour de Shabat, il ne paie rien; car il est condamné à mort. Si un individu blesse son propre esclave païen, il n’est pas condamné au paiement.",
+ "Si un individu frappe quelqu’un avec le poing, il est condamné à lui payer un selà. R. Juda dit au nom de R. Yossé le galiléen: il doit lui payer un maneh. S’il l’a frappé à la joue, il doit lui payer 200 zouz. S’il l’a frappé avec le dos de la main, il doit lui payer 400 zouz. S’il l’a tiré par l’oreille, ou s’il lui a arraché les cheveux, ou s’il a craché sur lui, ou s’il lui a ôté son talith (vêtement), ou s’il a découvert la tête d’une femme dans la rue, le paiement dû sera 400 zouz. En règle générale tout se paie selon la dignité du blessé. R. aqiba dit: Quand même les blessés seraient les plus pauvres en Israël, on les considère comme des hommes libres et honorables qui ont perdu leur fortune; car ils sont tous les enfants d’Abraham, Isaac et Jacob. Un fait s’est présenté devant R. aqiba, d’un homme qui a découvert la tête d’une femme dans la rue. R. aqiba condamna cet homme à payer à la femme 400 zouz. L’homme demanda qu’on lui fixe un terme pour le paiement. R. aqiba l’accorda. Mais avant ce terme, l’homme guetta le moment où la femme se trouvait à la porte de sa maison, et brisa devant elle un flacon renfermant pour un issar d’huile. La femme se découvrit la tête dans la rue pour s’oindre de cette huile. L’homme avait amené des témoins qui constatèrent ce fait. Puis il alla chez R. aqiba pour lui dire: Faut-il donc payer 400 zouz pour avoir découvert la tête d’une femme pareille, qui n’a pas honte de se découvrir la tête elle-même dans la rue pour avoir un peu d’huile? Mais R. aqiba répondit: Ton argumentation n’est pas admissible; car celui qui se blesse lui-même, quoiqu’il commette une action défendue, est acquitté; mais si d’autres le blessent, ils sont condamnés. De même, si un individu coupe ses propres plantes, quoiqu’il soit défendu de le faire, il n’est pas puni; mais si d’autres lui coupent ses plantes, ils sont condamnés à payer.",
+ "Celui qui blesse quelqu’un n’est pas pardonné en payant son dû; il faut prier le blessé de lui pardonner, comme il est dit (Gn 20, 15): Maintenant rends la femme à son mari qui est prophète, etc. Le blessé à son tour est obligé de pardonner; autrement, il est cruel, et sans cœur, selon ces mots (ibid. 17): Abraham pria Dieu (pour le coupable). Si un individu dit à un autre: “Crève-moi l’œil, coupe-moi la main, casse-moi la jambe”, et si l’autre le fait, il est condamné aux paiements; quand même le blessé lui a dit de le faire, en ajoutant expressément qu’il renonce aux paiements, le défendeur est condamné. Si un individu dit à un autre: “déchire mon habit, casse ma cruche”, et si l’autre le fait, celui-ci doit payer le dommage; mais si le demandeur lui a dit de le faire, en ajoutant qu’il renonce au paiement, le défendeur est acquitté. Si un individu dit à quelqu’un de blesser un autre, ou de causer un dommage à un autre, celui qui le fait est condamné au paiement."
+ ],
+ [
+ "Si un individu enlève du bois dont il a fait des objets; ou s’il enlève de la laine dont il fait des vêtements, il doit rendre la valeur du bois ou de la laine. S’il a enlevé une vache enceinte et que la vache ait mis bas; ou s’il a enlevé une brebis chargée de sa laine, et qu’il l’ait tondue, il doit payer la valeur d’une vache enceinte ou d’une brebis chargée de sa laine, sans payer à part pour le veau ou pour la laine tondue. S’il a enlevé une vache, devenue enceinte chez lui où elle a mis bas, ou s’il a enlevé une brebis tondue, et que la laine de la brebis ait repoussé chez lui, et qu’il l’ait tondue, il paiera seulement la valeur d’une vache enceinte, ou d’une brebis tondue. Règle générale: tous les brigands paient selon la valeur que l’objet avait au moment de l’enlèvement.",
+ "Si un individu a enlevé un animal ou des esclaves qui ont vieilli chez lui, il doit payer selon la valeur que ces êtres avaient au moment de l’enlèvement. R. Meir dit: S’il s’agit des esclaves, il les rendra tels qu’ils sont. S’il a enlevé une pièce de monnaie qui s’est cassée chez lui, ou des fruits qui ont pourri, ou du vin qui est devenue aigre, il doit payer selon la valeur que ces objets avaient au moment de l’enlèvement. S’il a enlevé une pièce de monnaie qui a perdu sa valeur, ou s’il a pris l’oblation d’un cohen qui est devenue impure, ou bien s’il a enlevé du pain levé, avant la fête de Pâques, qu’il a gardé jusqu’à Pâques, ou s’il a enlevé un animal qui est devenu un objet défendu par suite d’un crime commis chez lui, ou devenu impropre à servir de sacrifice, ou devant être lapidé (par suite d’un crime), le brigand peut rendre l’objet tel qu’il est.",
+ "Si un individu fait arranger un objet par un ouvrier qui le gâte, celui-ci doit payer le dommage. S’il donne une caisse ou un coffre à arranger au charpentier qui le gâte, celui-ci doit payer le dommage. Si un architecte entreprend de renverser un mur et brise les pierres, ou les endommage, il doit payer. Si l’architecte renverse le mur dans un endroit, et que les pierres tombent et se brisent dans un autre endroit, il est acquitté mais si la chute s’est faite par suite de son action de frapper au mur, il doit payer le dommage.",
+ "Si un individu donne de la laine à un teinturier pour la colorer et elle brûle dans le chaudron, l’ouvrier doit payer la valeur de la laine. Si la laine a reçu une couleur foncée, on lui remboursera seulement les dépenses faites, si même le bénéfice de la laine dépasse la dépense. Si un individu donne à un teinturier de la laine pour être colorée en rouge, et celui-ci la colore en noir, ou l’individu veut la couleur noire, et l’ouvrier donne à la laine une couleur rouge, selon R. Meir l’ouvrier paie au propriétaire la valeur de sa laine. D’après R. Juda, on se comporte envers l’ouvrier comme dans le cas précédent.",
+ "Un brigand enlève à quelqu’un un objet de la valeur d’une peroutah, puis il jure à faux ne rien devoir, enfin avoue que son serment était faux; il est alors obligé d’aller porter l’argent à la personne volée, fut-ce en Médie. Il ne le donnera pas au fils de cette personne, ni à son envoyé, mais il peut le donner au délégué du tribunal. Si la personne à qui il a enlevé l’objet est morte, il le rendra aux héritiers.",
+ "Outre le capital dû, le voleur doit ajouter 1/5 du capital (pour le faux serment). Si le brigand a payé le capital, non 1/5, ou si le propriétaire a renoncé au capital, non au 1/5, à l’exception d’une partie du capital, supérieure à une peroutah, le brigand n’est pas obligé de faire le voyage pour remettre au propriétaire ce qu’il lui doit encore. Si le brigand a payé le 1/5, mais non le capital, ou bien si le propriétaire a renoncé au 1/5, non au capital, ou si le propriétaire a renoncé au capital et au 1/5, à l’exception d’une partie du capital, valant une peroutat, le brigand est obligé de faire le voyage pour remettre au propriétaire le reste dû.",
+ "Si le brigand (qui devrait payer le capital et y ajouter 1/5 pour le faux serment) paie le capital et jure de nouveau à faux avoir payer le cinquième, puis il avoue la fausseté du 2e serment, on considère ce 1/5 comme capital, et il doit le payer en y ajoutant le cinquième de ce 1/5, jusqu’à ce que le 1/5 à considérer comme un capital, descente à une valeur moindre qu’une peroutah. Il en est de même d’un dépôt remis à un gardien, ou de l’abus de confiance, ou du vol, ou du cas de violence sur son prochain, ou de non restitution d’une trouvaille; s’il avoue que le serment était faux, il doit payer le capital plus le 1/5 du capital, et encore offrir au temple le sacrifice d’expiation. Un individu demande au gardien: “Où est mon dépôt”? celui-ci répond qu’il est perdu. “Je t’impose alors le serment”. Sur quoi le gardien dit amen (il y consent); puis des témoins déposent que celui-ci a consommé lui-même le dépôt à son usage, et que le serment était faux. Le gardien paiera alors la valeur du dépôt, rien de plus. S’il n’y a pas de témoins et le gardien avoue avoir prêté un faux serment, il doit payer le capital, y ajouter 1/5, et de plus offrir au temple le sacrifice d’expiation.",
+ "Un individu demande au gardien: “où est mon dépôt” et celui-ci répond que le dépôt a été volé, le serment sera déféré. Le gardien dit amen (le prête); puis des témoins attestent que le gardien même a volé le dépôt, qu’ainsi le serment est faux. En ce cas, le gardien paie l’amende du double (comme un voleur). A défaut de témoins, et si le gardien avoue lui-même avoir prêté faux serment, il doit expier ses péchés en payant le capital, ajouter 1/5 et offrir le sacrifice d’expiation.",
+ "Un individu a volé son père; et sur la demande de ce dernier, le fils a prêté un faux serment pour être acquitté; puis le père est mort, et ensuite le fils repentant avoue avoir prêté un faux serment. En ce cas le fils doit payer le capital entier et le 1/3 aux autres héritiers du père, soit à ses frère, s'il en a; ou s'il était le fils unique, il le donnera aux frères de son père; si le fils ne veut pas perdre sa part de l’héritage ou s’il est pauvre, il faut avant tout payer les créanciers.",
+ "Si un père dit à son fils: “je t’interdis par vœu de jouir de moi”, lors de sa mort le fils pourra hériter de lui; mais si le père a ajouté à l’interdit les mots “de mon vivant et après ma mort”, le fils ne pourra même pas hériter, et sa part reviendra aux autres fils, ou aux frères du défunt (si ce fils est unique); en cas de pauvreté telle qu’il ne trouve pas à emprunter, les créanciers pourront se faire payer sur l’héritage.",
+ "Un individu enlève un objet à un prosélyte; comme celui-ci réclame, le brigand prête un faux serment pour être acquitté; puis il avoue que le serment était faux (ce qui l’oblige à payer le capital, à y ajouter 1/5 et à offrir au temple le sacrifice d’expiation), après quoi le prosélyte meurt sans laisser d’héritiers. Dans ce cas, le brigand donnera l’argent aux cohanim et offrira le sacrifice à l’autel, comme il est dit (Nb 5, 8): Si cet homme n’a personne qui ait le droit de retirer ce en quoi le péché a été commis. Si en portant l’argent et le sacrifice à Jérusalem, il meurt en route, on rend l’argent à ses héritiers, et on laisse l’animal destiné au sacrifice, jusqu’à ce qu’il devienne impropre pour le temple, afin de le rendre et remettre le montant à la caisse des dons.",
+ "Si après que le brigand a payé son dû il meurt, ses héritiers ne peuvent plus reprendre cet argent, selon ses mots (ib. 10): Ce qu’il aura donné au cohen lui restera acquis. S’il remet l’argent à l’un et le sacrifice à un autre, il a bien rempli ses devoirs; mais s’il offre le sacrifice par l’un avant d’avoir rendu à l’autre l’objet enlevé, le sacrifice est nul; il est donc obligé d’en apporter un autre après avoir rendu l’objet enlevé; s’il a payé le capital avant d’offrir le sacrifice au temple, sans avoir encore payé le 1/5, le sacrifice est valable (et le brigand paiera plus tard 1/5)."
+ ],
+ [
+ "Si un individu a enlevé à quelqu’un un objet qu’il a donné avant de mourir à ses enfants pour le consommer, ou s’il leur a laissé l’objet intact, les enfants ne sont pas condamnés au paiement. Si l’objet enlevé n’est pas de ceux qui sont destinés à être consommés, mais constitue un capital durable (comme un immeuble), les enfants sont condamnés au paiement. On ne doit pas changer la monnaie chez les péagers, ni chez les collecteurs des dons (pour prendre les petites pièces qu’ils donnent), et on ne reçoit pas leur aumône; mais on peut prendre leurs monnaies qui ne viennent pas de cette caisse, soit de chez eux, doit du dehors.",
+ "Si le péager prend à un individu son âne, et lui donne le sien, ou si un brigand prend à un individu son vêtement et lui donne le sien, l’individu peut garder l’objet donné; le propriétaire légitime y a évidemment renoncé. Si un individu retire d’un fleuve quelque objet qui y est tombé, ou s’il le sauve des mains d’un brigand, il peut le garder au cas où le propriétaire y a renoncé. Il en est de même, si des abeilles quittent leur ruche pour se fixer chez un individu; cet individu peut les garder, si le propriétaire y a renoncé. R. Yohanan b. Broqah dit: si même une femme ou un enfant mineur assure que les abeilles se trouvant maintenant chez l’autre individu, ont quitté son domaine pour aller chez lui, celui-ci peut ajouter foi à ces paroles et aller dans le champ de l’autre pour reprendre ses abeilles, sauf à payer le cas échéant, le dommage causé au propriétaire du champ. Mais il ne doit pas couper la branche sur laquelle les abeilles se sont fixées (pour l’emporter chez lui), quand même il voudrait la payer. R. Ismaël fils de R. Yohanan b. Broqah, dit: il a le droit de couper la branche ne payant sa valeur.",
+ "Lorsqu’un individu reconnaît ses objets et ses livres chez un autre, s’il est notoire en ville qu’il a été volé, celui chez lequel ces objets se trouvent, et qui dit les avoir achetés, les rendra et se fera payer l’argent qu’il dit avoir donné, après avoir prêté serment que c’était réellement la somme pour laquelle il les avait achetés. Autrement, il ne peut pas forcer l’acheteur de lui rendre les objets (sous prétexte qu’on les lui a volés); car le détenteur peut dire que le réclamant les avait peut-être vendus à celui auquel il les a achetés.",
+ "Un individu porte un tonneau de vin et un autre porte une cruche de miel; la cruche se brise, l’autre verse donc son vin pour sauver le miel dans son tonneau. Le propriétaire du vin ne peut réclamer que le salaire pour son travail (rien pour son tonneau). Mais s’il a dit d’abord au propriétaire du miel: “je veux sauver ton miel, à la condition que tu me paies la valeur de mon vin” (et l’autre a laissé faire), il peut se le faire payer. Deux ânes sont sur le point de se noyer dans un fleuve; l’un d’eux vaut un maneh, et l’autre vaut le double, celui dont l’âne ne vaut qu’un maneh abandonnera son âne pour sauver l’autre. Dans ce cas, il ne peut réclamer que le salaire de son travail. Mais s’il a dit d’abord au propriétaire de l’autre âne: Je vous sauver ton âne, à la condition que tu me paieras la valeur du mien, il peut se le faire payer.",
+ "Un individu a enlevé de force un terrain, et d’autres l’ont enlevé au brigand: si les hommes qui l’ont pris sont des envahisseurs du pays, le brigand peut dire au propriétaire; “prends ton terrain” (si tu le peux). Mais si ces hommes l’ont enlevé à cause du brigand, celui-ci est obligé de donner au propriétaire un autre terrain. Si un individu a enlevé à un autre un terrain, ensuite inondé par un fleuve, le brigand est acquitté, car il peut dire au propriétaire: “reprends ton terrain”.",
+ "Si un individu a enlevé à un autre un objet, ou s’il lui a emprunté de l’argent, ou si l’autre lui a remis un objet en dépôt dans un endroit habité (où l’on est assuré de pouvoir garder ce qu’on possède), il ne peut pas forcer l’autre de recevoir son argent ou ses objets dans le désert. Si en empruntant l’argent, ou en recevant le dépôt, il a prévenu qu’il le lui demandera au désert, il peut le lui rendre là.",
+ "“tu m’as prêté de l’argent”, ou “Je t’ai enlevé quelque chose”, ou “tu m’as prêté de l’argent”, ou “tu m’as remis un objet en dépôt, mais je ne sais pas si je te l’ai rendu”, il est obligé de le rendre. Mais s’il dit: “je ne sais pas si je t’ai enlevé quelque chose, ou si tu m’as prêté de l’argent, ou si tu m’as remis un objet en dépôt”, il n’est pas obligé de le rendre.",
+ "Si un individu a volé une brebis d’un troupeau et qu’il l’ait rendue (sans l’annoncer au propriétaire), puis la brebis est morte ou a été volée, l’individu en est responsable, et il doit en payer la valeur. Si le propriétaire ignorait même le vol, et après la rentrée de cette brebis, il compte son troupeau qu’il a trouvé complet, le voleur n’est plus responsable de l’accident arrivé ensuite à cette brebis.",
+ "Il est défendu d’acheter aux bergers de la laine, ou du lait ou des chevreaux, ou des agneaux; de même il est défendu d’acheter du bois ou des fruits aux gardiens des vergers. On peut acheter aux femmes des vêtements de laine en Judée et des vêtements de lin en Galilée. On peut aussi acheter aux bergères des veaux à Saron. Dans tous les cas, il est défendu d’acheter quelque chose à un individu qui recommande à l’acheteur de cacher l’objet. On peut acheter des œufs et des poules partout.",
+ "Les chiffons que le blanchisseur trouve lui appartiennent, mais ce que trouve le cardeur de laine, appartient au propriétaire. Le blanchisseur peut enlever les 3 derniers fils d’une étoffe (pour l’égaliser), et ils sont à lui; mais s’il y en a davantage, c’est au propriétaire. Si ce sont des fils noirs tissés sur blanc (comme ourlet), il peut enlever le tout et le garder. S’il reste au tailleur assez de fil pour coudre un morceau d’étoffe de 3 doigts carrés, il doit le rendre au propriétaire. Les copeaux enlevés avec le rabot par le charpentier sont à l’ouvrier; mais les morceaux coupés à la hache sont au propriétaire; si l’ouvrier travaille chez ce dernier, tout est à celui-ci, même la sciure du bois."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..2f8e7ac31c1a6096447093728b1730353bb9f580
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+++ "b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,123 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Vier Haupt-Schädigungen gibt es: die durch den (Hornstoss des) Ochsen, durch die Grube, durch das abweidende Vieh und durch den Brand. Die Eigentümlichkeit des stossenden Ochsen ist nicht wie die des Abweiders, und die Eigentümlichkeit des Abweiders ist nicht wie die des stossenden Ochsen, und die Eigentümlichkeit dieser beiden, dass nämlich in ihnen ein Lebensgeist ist, ist nicht wie die des Feuers, in dem kein Lebensgeist ist, und die Eigentümlichkeit dieser drei, dass es nämlich ihre Weise ist, fortzuschreiten und zu beschädigen, ist nicht wie die der Grube, deren Weise es nicht ist, fortzuschreiten und zu beschädigen. Das ihnen Gemeinsame ist, dass es ihre Weise ist, zu beschädigen, dass deren Bewachung dir obliegt und wenn (eines von ihnen) beschädigt hat, der Schädiger schuldig ist, vom Besten seines Landes Schadenersatz zu leisten.",
+ "Bei allem, das ich zu bewachen verpflichtet bin, gelte ich als Urheber des von ihm angerichteten Schadens. Bin ich auch nur teilweise Urheber seines Schadens, so bin ich zum Schadenersatz verpflichtet, als wäre ich ganz Urheber seines Schadens. Von Gütern, bei denen kein Veruntreuungs-Opfer vorgeschrieben ist, von Gütern der Bundes-Söhne, von Gütern, die Jemands Eigentum sind, und an jedem Orte, mit Ausnahme des dem Schädiger eigentümlichen Gebietes und des Gebietes, das dem Geschädigten und dem Schädiger gemeinschaftlich angehört (gelten alle Schadenersatz-Vorschriften); und wenn ein Schaden angerichtet wird, ist der Urheber schuldig vom Besten seines Landes Schadenersatz zu leisten.",
+ "Geld-Schätzung, Geldeswert, vor Gericht und nach Aussagen von Zeugen, die Freie und Bundes-Söhne sind, auch Frauen sind im Schaden-Recht einbegriffen, der Geschädigte und der Schädiger sind am Ersatz (beteiligt).",
+ "In fünf Fällen wird der Beschädiger als ungewohnt und in fünf Fällen als gewohnt betrachtet: das Vieh ist nicht gewohnt zu (schaden durch) Stossen, Drängen, Beissen, Lagern und Ausschlagen. Der Zahn ist gewohnt, das für ihn Geeignete zu fressen; der Fuss ist gewohnt, im Gehen zu zerbrechen; der Ochse, der (zu stossen) gewohnt ist und der Ochse, der beschädigt im Gebiete des Geschädigten und der Mensch. Der Wolf, der Löwe, der Bär, der Leopard, der Panther und die Schlange gelten als gewohnt. R. Eliëser sagt: Wenn diese gezähmt sind, gelten sie nicht als gewohnt; doch die Schlange gilt immer als gewohnt. Was ist (der Unterschied) zwischen einem ungewohnten und gewohnten (Beschädiger)? Beim ungewohnten bezahlt man den halben Schaden von dessen Körper, beim gewohnten aber zahlt man den ganzen Schaden von dem Söller."
+ ],
+ [
+ "Wie ist dies zu verstehen: „Der Fuss ist gewohnt, im Gehen zu zerbrechen“? Das Vieh ist gewohnt, zu gehen wie gewöhnlich und (dabei) zu zerbrechen. Hat es aber ausgeschlagen, oder sind Erdschollen unter seinen Füssen weggesprungen und es hat (dadurch) Geräte zerbrochen, so zahlt man den halben Schaden. Hat es auf ein Gerät getreten und es zerbrochen und dies ist auf ein (anderes) Gerät gefallen und hat es zerbrochen, so zahlt man vom ersten den ganzen Schaden und vom letzten den halben Schaden. Die Hühner sind gewohnt, zu gehen wie gewöhnlich und (dabei) zu zerbrechen. War ein Gewinde an seinen (des Huhns) Füssen gebunden oder hat es aufgewühlt (die Erde) und Geräte zerbrochen, so bezahlt man den halben Schaden.",
+ "Wie ist dies zu verstehen: „Der Zahn ist gewohnt, das für ihn Geeignete zu fressen“? Das Vieh ist gewohnt Früchte und Kräuter zu fressen; hat es aber Kleider oder Geräte gefressen, so bezahlt man den halben Schaden. Wo gelten jene Worte ? Im Gebiete des Geschädigten, (geschah dies) aber auf öffentlichem Orte, so ist man frei. Hat es (dabei) einen Genuss gehabt, so bezahlt man diesen Genuss. In welchem Falle bezahlt man den Genuss? Hat es (Etwas) aus der Mitte des Marktplatzes gefressen, so bezahlt man den Genuss, (hat es) von den Seiten des Marktplatzes (weggefressen), so bezahlt man den angerichteten Schaden. Hat es vom Eingang des Ladens weggefressen, so bezahlt man den Genuss; hat es aber aus dem Innern des Ladens weggefressen, so bezahlt man den Schaden.",
+ "Wenn ein Hund oder ein Böckchen von der Spitze des Daches herabgesprungen ist und Geräte zerbrochen hat, so bezahlt man den ganzen Schaden, weil sie (dies) gewohnt sind. Wenn ein Hund einen Kohlenkuchen genommen hat, damit zu einem Garbenhaufen gegangen ist, den Kuchen gefressen und den Garbenhaufen angezündet hat, so zahlt man betreffs des Kuchens den ganzen, betreffs des Garbenhaufens aber den halben Schaden.",
+ "Welcher (Ochse) gilt als ungewohnt und welcher als gewohnt (zu schaden)? Als gewohnt gilt jeder, über den man drei Tage (das Schaden) bezeugt hat, und als ungewohnt gilt er, nachdem er es wieder drei Tage unterlassen hat. Dies die Worte des R. Jehuda. R. Meïr sagt: Als gewohnt gilt der, über den man es dreimal bezeugt hat, und als ungewohnt (nur) jeder, den Kinder betasten, ohne dass er stösst.",
+ "Was bedeutet das: „Ein Ochse, der geschädigt im Gebiete des Geschädigten?“ Hat (ein Ochse) auf öffentlichem Gebiete gestossen, gedrängt, gebissen, gelagert oder ausgeschlagen, so bezahlt man den halben Schaden, geschah dies aber im Gebiete des Geschädigten, so bezahlt man, nach R. Tarphon den ganzen Schaden, nach der Meinung der Weisen aber nur den halben Schaden. Es sprach R. Tarphon zu ihnen: Wenn beim Schaden durch Zahn und Fuss, der, auf öffentlichem Gebiete zugefügt, so milde beurteilt wird, dass er zu keinem Ersatz verpflichtet, dennoch im Gebiete des Geschädigten die Strenge gilt, dass man den ganzen Schaden bezahlen muss, wieviel mehr muss beim Hornstoss, der doch auf öffentlichem Gebiete strenger beurteilt wird, indem da (wenigstens) der halbe Schaden zu erstatten ist, im Gebiete des Geschädigten die Strenge gelten, dass man den ganzen Schaden bezahlen müsse. Da sprachen sie (die Weisen) zu ihm: Dem durch Schluss Gefolgerten genüge es, dem Gegenstande gleich zu sein, aus welchem der Schluss gezogen wurde; so wie beim Hornstoss auf öffentlichem Gebiete nur der halbe Schaden zu ersetzen ist, ebenso ist beim Hornstoss im Gebiete des Geschädigten nur der halbe Schaden zu erstatten. Darauf R. Tarphon: Ich folgere ja nicht Hornstoss (auf des Geschädigten Gebiete) von Hornstoss (auf öffentlichem Gebiete), sondern ich folgere Hornstoss vom Fuss-Schaden, nämlich wenn schon in dem Falle, wo Zahn-und Fuss-Schäden milde beurteilt werden, falls diese nämlich auf öffentlichem Gebiete geschehen, dennoch beim Hornstoss streng geurteilt wird, wieviel mehr muss in dem Falle, wo selbst Zahn- und Fuss-Schäden strenge beurteilt werden, wenn sie nämlich in des Geschädigten Gebiete geschehen, beim Hornstoss streng geurteilt werden. Da sprachen die Weisen zu ihm: Dem durch Schluss Gefolgerten genüge es, dem Grunde, durch welchen der Schluss gezogen wurde, gleich zu sein; sowie (bei Hornstoss) im öffentlichen Gebiete, ebenso ist im Gebiete des Geschädigten nur der halbe Schaden zu ersetzen.",
+ "Der Mensch gilt immer als gewohnt, es sei, (er beschädigt) aus Versehen oder vorsätzlich, wachend oder schlafend. Hat Jemand das Auge seines Nächsten geblendet oder dessen Geräte zerbrochen, so muss er den ganzen Schaden bezahlen."
+ ],
+ [
+ "Wenn Jemand ein Fass auf öffentliches Gebiet hinlegt und es kommt ein Anderer und strauchelt daran und zerbricht es, so ist letzterer frei. Hat er sich daran beschädigt, so ist der Eigentümer des Fasses zum Schadenersatz verpflichtet. Wenn Jemands Krug im öffentlichen Gebiete zerbrochen wird und es gleitet ein Anderer durch das Wasser aus oder wird durch die Scherben beschädigt, so ist jener schuldig. R. Jehuda sagt: Wenn er noch Absicht darauf hat, ist er schuldig; hat er aber nicht Absicht darauf, so ist er frei.",
+ "Wenn Jemand im öffentlichen Gebiete Wasser ausgiesst und es wird ein Anderer dadurch beschädigt, so ist ersterer zum Schadenersatz verpflichtet. Wenn Jemand Dornen oder Glas verwahrt oder von Dornen einen Zaun sich macht, oder wenn seine Mauer nach dem öffentlichen Orte hin eingestürzt ist und es sind Andere dadurch beschädigt worden, so ist er zum Schadenersatz verpflichtet.",
+ "Wenn Jemand sein Stroh und seine Stoppeln Düngers halber auf einen öffentlichen Ort hinausbringt und es wird ein Anderer durch sie beschädigt, so ist ersterer zum Schadenersatz verpflichtet, und wer sich dieselben zuerst nimmt, erwirbt sie (als Eigentum. R. Simon b. Gamliël sagt; Alle welche Schaden anrichtende Gegenstände an einen öffentlichen Ort legen, müssen den Schaden, den dieselben zufügen, bezahlen, und wer die Gegenstände zuerst nimmt, erwirbt sie. Wenn Jemand Rindermist im öffentlichen Gebiete umwendet und es wird ein Anderer dadurch beschädigt, so muss ersterer Schadenersatz leisten.",
+ "Wenn zwei Töpfer hinter einander gehen und es strauchelt der erste und fällt und der zweite strauchelt an dem ersten, so muss der erste den Schaden des zweiten ersetzen.",
+ "Kommt Einer mit seinem Fasse und es kommt ein Anderer mit seinem Balken und es wird das Fass des Einen durch den Balken des Andern zerbrochen, so ist dieser frei; denn dieser hat ebenso wie jener die Erlaubniss zu gehen. War der Balkenträger voran und der Fassträger hinten und das Fass zerbricht an dem Balken, so ist der Balkenträger frei. Wenn der Balkenträger stehen geblieben ist, so ist er schuldig; hat er aber zum Fassträger gesagt: „Bleibe stehen!“, so ist er frei. War der Fassträger voran und der Balkenträger hinten, während das Fass durch den Balken zerbrochen wurde, so ist letzterer schuldig. Wenn der Fassträger aber stehen geblieben ist, so ist jener frei. Hat er dabei zum Balkenträger gesagt: „Bleibe stehen!“ so ist letzterer schuldig. Dasselbe gilt, wenn Einer mit seinem Lichte und der Andere mit seinem Flachse kommt.",
+ "Wenn zwei auf öffentlichem Gebiete einhergehen, der Eine läuft, und der Andere geht, oder beide laufen, und es beschädigt Einer den Andern, so sind beide frei.",
+ "Wenn Jemand im Privatgebiete Holz spaltet und dadurch im öffentlichen Gebiete Schaden anrichtet, oder wenn er im öffentlichen Gebiete Holz spaltet und im Privatgebiete schadet, oder wenn er in einem Privatgebiete Holz spaltet und in einem anderen Privatgebiete schadet, so ist er schuldig.",
+ "Wenn zwei nicht (zu schaden) gewohnte Ochsen einander verwundet haben, so bezahlt man vom Mehrbetrag des einen Schadens die Hälfte. Sind beide gewohnt (zu schaden), so bezahlt man den ganzen Mehrbetrag. Ist einer ungewohnt und der andere gewohnt, so bezahlt man den Mehrbetrag des vom gewohnten an dem ungewohnten verübten Schadens ganz, dagegen einen etwaigen Mehrbetrag des vom ungewohnten an dem gewohnten verübten Schadens nur zur Hälfte. So auch wenn zwei Menschen einander verwundet haben, bezahlt man den ganzen Mehrbetrag. Haben ein Mensch und ein (zu Schaden) gewohnter Ochse sich gegenseitig verwundet, so zahlt man den ganzen Mehrbetrag. Haben ein Mensch und ein nicht (zu schaden) gewohnter Ochse einander verwundet, so bezahlt man den Mehrbetrag des vom Menschen dem Ochsen zugefügten Schadens ganz, dagegen einen etwaigen Mehrbetrag des vom Ochsen dem Menschen zugefügten Schadens nur zur Hälfte. R. Akiba sagt: Auch den Mehrbetrag des von diesem Ochsen dem Menschen zugefügten Schadens muss man ganz bezahlen.",
+ "Hat ein Ochs vom Werte einer Mine einen Ochsen, der zweihundert Sus wert ist, gestossen und das Aas ist gar nichts wert, so nimmt der Geschädigte den ganzen Ochsen. Hat ein 200 Sus werter Ochs einen andern von demselben Werte gestossen und das Aas ist gar nichts wert, so gilt, nach R. Meïr, von diesem die Vorschrift (Exod. 21, 35): „Sie sollen den lebenden Ochsen verkaufen und sein Geld teilen.“ Da sagte R. Jehuda zu ihm: Allerdings ist so die Norm. Hierbei hast Du erfüllt (die Vorschrift): „Sie sollen verkaufen den lebenden Ochsen und sein Geld teilen“; aber du hast nicht erfüllt (die Vorschrift): „Und auch das Todte sollen sie teilen“. Wobei ist dies (der Fall)? Wenn ein 200 Sus werter Ochse einen Ochsen von demselben Werte gestossen und das Aas 50 Sus wert ist, da bekommt jeder von beiden die Hälfte des lebenden und die Hälfte des toten Ochsen.",
+ "Wegen mancher Tat seines Ochsen ist der Mensch schuldig, bei der er, wenn er sie selbst getan hätte, frei wäre; bei mancher Tat wieder ist er frei, wenn sie sein Ochs getan, aber schuldig, wenn er sie selbst getan. Wenn sein Ochs Beschämung verursacht, ist er frei, wenn er selbst aber beschämt, ist er schuldig. Wenn sein Ochs das Auge seines Sklaven geblendet oder dessen Zahn ausgeschlagen hat, ist er frei; wenn er selbst aber das Auge seines Sklaven geblendet oder ihm den Zahn ausgeschlagen hat, ist er schuldig. Hat sein Ochs seinen Vater oder seine Mutter verwundet, so ist er Schadenersatz schuldig; hat er selbst aber seinen Vater oder seine Mutter verwundet, so ist er frei (vom Schadenersatz). Hat sein Ochs einen Garbenhaufen am Schabbat angezündet, so ist er Schadenersatz schuldig, hat er selbst aber am Schabbat einen Garbenhaufen angezündet, so ist er frei (vom Schadenersatz), weil er sein Leben verwirkt hat.",
+ "Wenn ein Ochs einen andern Ochsen verfolgt, dieser beschädigt wird und dessen Herr sagt: „Dein Ochs hat ihn beschädigt“, während der Herr des andern sagt: „Es ist nicht so, sondern er ist durch einen Felsen verletzt worden“; so muss derjenige, der an seinen Nächsten eine Geldforderung stellt, den Beweis erbringen. Wenn zwei Ochsen einen dritten verfolgen und der Besitzer des einen sagt: „Dein Ochs hat beschädigt“, während der andere Besitzer sagt: „Dein Ochs hat beschädigt“, so sind beide frei. Gehören aber beide Verfolger Einem Manne, so sind beide schuldig. War ein Ochs gross und der andere klein und der Geschädigte sagt: „Der grosse hat beschädigt“, der Schädiger aber sagt: „Es ist nicht so, sondern der kleine hat beschädigt; oder es war einer nicht (zu schaden) gewohnt und der andere gewohnt und es sagt der Geschädigte: „Der gewohnte hat beschädigt“, der Schädiger aber sagt: Nicht so, sondern der nicht gewohnte hat beschädigt“; so hat derjenige, der eine Geldforderung an seinen Nächsten stellt, den Beweis zu erbringen. Waren die beschädigten Ochsen zwei, der eine gross und der andere klein, und die Beschädiger auch zwei, der eine gross und der andere klein, und es sagt der Geschädigte: „Der grosse hat den grossen und der kleine hat den kleinen beschädigt“, der Schädiger aber sagt : „Nicht so, sondern der kleine hat den grossen und der grosse den kleinen beschädigt“; oder es war der eine nicht gewohnt und der andere gewohnt, und es sagt der Geschädigte: „Der gewohnte hat den grossen und der nicht gewohnte den kleinen beschädigt“, der Schädiger aber sagt: „Nicht so, sondern der nicht gewohnte hat den grossen und der gewohnte den kleinen beschädigt“; so muss derjenige, der an seinen Nächsten eine Geldforderung stellt, den Beweis erbringen."
+ ],
+ [
+ "Wenn ein Ochs vier oder fünf Ochsen nach einander gestossen hat, so zahlt man zuerst dem zuletzt Geschädigten; bleibt noch etwas übrig; so zahlt man dies dem vorletzten; bleibt hier noch etwas übrig, so zahlt man dies dem vorvorletzten, und der Spätere ist immer im Vorteil; dies sind die Worte des R. Meïr. R. Simon sagt: Hat ein Ochs im Werte von 200 Sus einen Ochsen von demselben Werte gestossen, und das Aas ist nichts wert, so bekommt Jeder eine Mine. Hat er dann nochmals einen andern 200 Sus werten Ochsen gestossen, so bekommt der Herr des letzteren eine Mine, von den vorigen beiden jeder 50 Sus. Hat er dann nochmals einen dritten 200 Sus werten Ochsen gestossen, so bekommt der Herr des letzten eine Mine, der des vorletzten 50 Sus, von den beiden ersten jeder einen Gold-Denar.",
+ "Ist ein Ochs (zu schaden) gewohnt Betreffs seiner Art, nicht aber in Betreff anderer Arten; oder ist er gewohnt in Betreff eines Menschen, nicht aber Betreffs des Viehes; oder ist er gewohnt Betreffs junger (Tiere), aber nicht Betreffs herangewachsener; so hat man für diejenigen Schäden, Betreffs derer er gewohnt ist, ganz, für diejenigen aber, Betreffs derer er nicht gewohnt ist, die Hälfte zu zahlen. Sie sprachen vor R. Jehuda: Gesetzt, er wäre gewohnt in Betreff der Schabbate, nicht aber in Betreff der Wochentage (wie wäre da zu entscheiden?). Da sprach er zu ihnen: Dann müsste man für die an Schabbaten angerichteten Schäden ganz, für die an Wochentagen angerichteten nur die Hälfte bezahlen. Wann gilt ein solcher wieder als nicht gewohnt? Wenn er drei Schabbat-Tage (nacheinander) sich wieder als unschädlich gezeigt hat.",
+ "Hat ein Ochse eines Israeliten einen Ochsen des Heiligtums, oder ein Ochs des Heiligtums eines Israeliten Ochsen gestossen, so ist man frei, denn es heisst (Exod. 21, 35): „Den Ochsen seines Nächsten“; also nicht den Ochsen des Heiligtums. Wenn ein Ochse eines Israeliten den Ochsen eines Heiden stösst, so ist man frei; stösst aber des Heiden Ochs den eines Israeliten, so muss jener, der Ochs sei nicht gewohnt oder gewohnt, den ganzen Schaden bezahlen.",
+ "Wenn der Ochs eines hörenden Menschen den Ochsen eines Taubstummen, Irrsinnigen oder Unmündigen stösst, so ist jener schuldig; stösst aber der Ochs eines Taubstummen, Irrsinnigen oder Unmündigen den Ochsen eines Hörenden, so sind jene frei. Wenn der Ochs eines Taubstummen, Irrsinnigen oder Unmündigen gestossen hat, stellt das Gericht ihnen einen Vormund, und man bezeugt ihnen vor dem Vormunde. Ist der Taubstumme hörend, der Irrsinnige verständig und der Unmündige grossjährig geworden, so wird deren Ochse wieder als nicht gewohnt beurteilt; dies sind die Worte R. Meïr’s. R. Jose sagt: Er bleibt in seinem früheren Rechtszustand. Der Ochs des Stadion ist nicht des Todes schuldig, denn es heisst (Exod. 21, 28): „Wenn er stösst“; also nicht, wenn man ihn zum Stossen abrichtet.",
+ "Wenn ein Ochs einen Menschen stösst, so dass er stirbt, so muss dessen Herr, wenn der Ochs gewohnt ist, Lösegeld bezahlen; ist er nicht gewohnt, so ist jener vom Lösegeld befreit; in beiden Fällen aber ist der Ochs des Todes schuldig. So ist es auch, wenn er einen Sohn oder eine Tochter gestossen hat. Hat er einen Sklaven oder eine Sklavin gestossen, so bezahlt man dreissig Selaïm, mögen jene hundert Minen oder nur einen Denar wert sein.",
+ "Wenn ein Ochs sich an einer Wand gerieben hat und diese dadurch auf einen Menschen gestürzt ist; wenn ein Ochs ein Tier töten wollte und einen Menschen getötet hat, wenn er einen Heiden töten wollte und einen Israeliten getötet hat; wenn er ein unreif geborenes Kind töten wollte und ein lebensfähiges getötet hat: so ist er frei.",
+ "Ein Ochs des Weibes, ein Ochs der Waisen, ein Ochs des Vormunds, ein Ochs der Wüste, ein Ochs des Heiligtums, ein Ochs des Proselyten, der gestorben ist und keine Erben hat — alle diese sind (wenn sie einen Menschen getötet) des Todes schuldig. R. Jehuda sagt: Ein Ochs der Wüste, ein Ochs des Heiligtums und ein Ochs des Proselyten, der gestorben ist und keine Erben hat, sind von der Todesstrafe frei, weil sie keine Herren haben.",
+ "Wenn ein Ochs zur Steinigung verurteilt ist und sein Herr ihn heiligt; so ist er nicht geheiligt. Wenn er ihn schlachtet, so ist dessen Fleisch verboten. Wenn aber der Herr ihn vor der Verurteilung geheiligt hat, so ist er geheiligt; hat er ihn geschlachtet, so ist dessen Fleisch erlaubt.",
+ "Hat er den Ochsen einem unentgeltlichen Hüter, einem, der ihn sich entleiht, einem Lohnhüter oder einem, der ihn sich mietet, übergeben; so treten diese an die Stelle des Herrn und zahlen, falls der Ochs (zu schaden) gewohnt war, den ganzen Schaden und, falls er ungewohnt war, den halben Schaden. Hat der Herr den Ochsen mit der Halfter angebunden und vor ihm gehörig zugemacht, er ist aber dennoch hinausgekommen und hat geschädigt, so ist der Herr schuldig, es sei der Ochs nicht (zu schaden) gewohnt oder gewohnt. Dies die Worte des R. Meïr. R. Jehuda sagt: Beim nicht gewohnten ist man schuldig, aber beim gewohnten ist man frei, denn es heisst (Exod. 21, 29): „Wenn der Eigentümer ihn nicht hütet“, dieser aber war gehütet. R. Elieser sagt: Dieser kann nicht anders gehütet werden, als durch das Messer."
+ ],
+ [
+ "Wenn ein Ochs eine Kuh gestossen hat, und man findet ihre Leibesfrucht an ihrer Seite und weiss nicht, ob sie vor dem Stosse oder nach dem Stosse geboren hat; so bezahlt man den halben Schaden der Kuh und ein Viertel Schaden des Jungen. So auch wenn eine Kuh einen Ochsen gestossen hat und man findet ihr Junges an ihrer Seite und weiss nicht, ob sie vor dem Stossen oder nach dem Stossen geboren hat; so bezahlt man den halben Schaden von (dem Körper) der Kuh und ein Viertel des Schadens vom (Körper des) Jungen.",
+ "Wenn ein Töpfer seine Töpfe in den Hof des Hausherrn ohne dessen Erlaubnis hereinbringt und das Vieh des Hausherrn sie zerbricht, so ist dieser frei, und wenn das Vieh an den Töpfen sich beschädigt, so ist deren Besitzer schuldig. Bringt er sie aber mit Erlaubnis herein, so ist der Hofbesitzer schuldig. Wenn Jemand seine Früchte in den Hof eines Hausherrn ohne dessen Erlaubnis hereinbringt und sie das Vieh des Hausherrn frisst, so ist dieser frei und wenn das Vieh sich durch dieselben beschädigt, ist der Eigentümer der Früchte schuldig; hat er sie aber mit Erlaubnis hereingebracht, so ist der Besitzer des Hofes schuldig.",
+ "Wenn Jemand seinen Ochsen in den Hof eines Hausherrn ohne dessen Erlaubnis hereinbringt und ihn der Ochs des Hausherrn stösst oder der Hund des Hausherrn beisst, so ist dieser frei; stösst aber jener (fremde Ochs) den Ochsen des Hausherrn, so ist dessen Eigentümer schuldig Fällt jener (fremde Ochs) in des Hausherrn Brunnen und macht dessen Wasser stinkend, so ist des Ochsen Eigentümer schuldig. War des Hausherrn Vater oder Sohn darin, so muss des Ochsen Eigentümer das Lösegeld bezahlen. Wenn er ihn aber mit Erlaubnis hereingebracht hat, so ist der Besitzer des Hofes schuldig. Rabbi sagt: In allen Fällen ist der Hausherr nicht schuldig, ausser wenn er es übernommen hat, (den Ochsen) zu hüten.",
+ "Wenn ein Ochs einen andern Ochsen stossen wollte und eine Frau schlug, so dass ihr die Kinder abgingen, so ist dessen Besitzer von der Bezahlung des Wertes der Kinder frei. Wenn aber ein Mensch einen andern zu schlagen beabsichtigte und eine Frau schlug, so dass ihr die Kinder abgingen, so muss er den Wert der Kinder bezahlen. Wie bezahlt man den Wert der Kinder? Man schätzt die Frau, wie viel sie wert war, bevor sie geboren, und wie viel sie wert ist, nachdem sie geboren Da sagte R. Simon, Sohn Gamliel’s: Wenn es so geschieht, so wäre ja die Frau, nachdem sie geboren, wertvoller! Man schätzt daher die Kinder, wie viel sie wert waren, und gibt (den Wert) dem Manne. Hat sie keinen Mann, gibt man es seinen Erben. War sie eine freigelassene Sklavin oder eine Proselytin, so ist man frei.",
+ "Wer im Privatgebiete eine Grube gräbt und sie nach dem öffentlichen Gebiete hin öffnet, oder wer im öffentlichen Gebiete eine Grube gräbt und sie nach einem Privatgebiete hin öffnet, oder wer sie im eigenen Gebiete gräbt und nach eines Andern Privatgebiete hin öffnet, der ist schuldig. Wenn Jemand im öffentlichen Gebiete eine Grube gräbt und ein Ochs oder ein Esel hineinfällt und stirbt, so ist er schuldig. Es ist einerlei, ob er eine Grube, einen Graben, eine Höhle, Vertiefungen oder Rinnen gegraben, er ist schuldig. Wenn dem so ist, warum heisst es in der Schrift (Exod. 21, 33): „eine Grube“? (Um zu lehren:) Sowie eine Grube geeignet ist zu töten, indem sie zehn Handbreiten tief ist, so muss jede Vertiefung zu töten geeignet, nämlich zehn Handbreiten tief sein. Waren sie weniger als zehn Handbreiten tief und es fiel ein Ochs oder ein Esel hinein und starb, so ist man frei; wurde das Tier aber darin beschädigt, so ist man schuldig.",
+ "Gehört eine Grube zwei Teilhabern und es geht der eine vorüber und deckt sie nicht zu und der andere geht vorüber und deckt sie nicht zu, so ist der zweite schuldig. Hat sie der erste zugedeckt und es kommt der zweite und findet sie aufgedeckt und deckt sie nicht zu, so ist der zweite schuldig. Hat man die Grube gehörig zugedeckt und es fällt ein Ochs oder ein Esel hinein und stirbt, so ist man frei. Hat man sie nicht gehörig zugedeckt und es fällt ein Ochs oder ein Esel hinein und stirbt, so ist man schuldig. Ist ein Ochs in Folge des Geräusches beim Graben vorwärts in die Grube gestürzt, so ist man schuldig; ist er in Folge des Geräusches beim Graben rückwärts (ausserhalb der Grube) gestürzt, so ist man frei. Ist ein Ochs mit seinen Geräten hineingefallen und diese wurden zerbrochen, oder ist ein Esel mit seinen Geräten hineingefallen und diese wurden zerrissen, so ist man in Betreff des Viehes schuldig, in Betreff der Geräte aber frei. Fällt ein tauber, toller oder junger Ochs hinein, so ist man schuldig. Fällt ein männliches oder weibliches Kind, ein Sklave oder eine Sklavin hinein, so ist man frei.",
+ "Es ist einerlei Recht für Ochsen oder irgend anderes Vieh hinsichtlich des Fallens in die Grube, der Absonderung vom Berge Sinai, des Doppel-Ersatzes, der Rückgabe des Verlorenen, der Last-Abladung, des Maul-Verbindens, der Vermischung mit anderer Gattung, und der Schabbatruhe; vom Gewild und Geflügel gilt das Gleiche. Wenn dem so ist, warum heisst es in der Schrift: „Ochs oder Esel?“ Die Schrift redet nur vom Gewöhnlichen."
+ ],
+ [
+ "Wenn Jemand Kleinvieh in die Hürde hineinbringt und vor ihm, wie es sich gehört, zumacht, es aber dennoch herauskommt und Schaden anrichtet, so ist er frei. oder haben Räuber eingebrochen und es kommt heraus und schadet, so ist er frei. Haben es Räuber herausgebracht, so sind die Räuber schuldig.",
+ "Hat man es in die Sonne gesetzt oder einem Taubstummen, Irrsinnigen oder Unmündigen übergeben und es kommt heraus und schadet, so ist man schuldig. Hat man es einem Hirten übergeben, so tritt der Hirte an seine Stelle. Ist das Vieh in einen Garten gefallen und hat dort einen Nutzen gehabt, so bezahlt man diesen Nutzen. Ist es aber wie gewöhnlich hinuntergegangen und hat beschädigt, so bezahlt man, was es geschadet hat. Wie bezahlt man was es geschadet hat? Man schätzt ein Stück von einer Sea-Aussaat in diesem Felde, wie viel es wert war und wie viel es jetzt wert ist. R. Simon sagt: hat es reife Früchte gefressen, so bezahlt man reife Früchte, wenn (es) ein Sea (gefressen, so zahlt man) ein Sea, wenn zwei, zwei.",
+ "Wenn Jemand in das Feld seines Nächsten ohne Erlaubnis Garben legt und sie das Vieh des Feldbesitzers frisst, so ist dieser frei, und wenn es sich an denselben beschädigt, so ist der Garbenbesitzer schuldig; hat er aber die Garben mit Erlaubnis hingelegt, so ist der Feldbesitzer schuldig.",
+ "Wer durch einen Taubstummen, Irrsinnigen oder Unmündigen einen Brand erregt, der ist frei vor dem menschlichen Gerichte, aber schuldig vor dem himmlischen Gerichte. Erregt man einen Brand durch einen verständigen Menschen, so ist der letztere schuldig. Wenn zuerst Einer das Feuer, sodann ein Anderer das Holz bringt, so ist der Holzbringer schuldig; bringt zuerst Einer das Holz und dann ein Anderer das Feuer, so ist der Feuerbringer schuldig. Kommt ein Anderer und bläst es an, so ist dieser schuldig; hat es der Wind angeblasen, so sind Alle frei. Erregt Jemand einen Brand und er verzehrt Holz oder Stein oder Erde, so ist er schuldig, denn es heisst (Exod. 22, 5): Wenn Feuer auskommt und Dornen ergreift, und es wird verzehrt ein Garbenhaufen, oder die Saat, oder das Feld, so muss bezahlen, der den Brand angestiftet. Geht das Feuer über eine Mauer, die vier Ellen hoch ist, oder über eine öffentliche Strasse, oder über einen Strom, so ist man frei. Wenn Jemand in seinem Gebiete Feuer anzündet, wie weit kann das Feuer weiter schreiten ? R. Eleasar, Sohn Asaria’s sagt: Man betrachtet es, als befände es sich mitten in einem Felde von einer Kor-Aussaat. R. Elieser sagt: 16 Ellen, wie die öffentliche Strasse. R. Akiba sagt: 50 Ellen. R. Simon sagt: Es heisst „bezahlen soll, der den Brand angestiftet“; es kommt daher bei Allem auf die Beschaffenheit des Feuers an.",
+ "Wenn Jemand einen Garbenhaufen anzündet und darin Geräte sind, welche mitverbrennen, so muss er, wie R. Jehuda sagt, Alles, was darin ist, mitbezahlen. Die Weisen aber sagen: Er bezahlt nur einen Garbenhaufen von Weizen oder von Gerste. War ein Böcklein daran gebunden und ein Sklave daneben stehend und sie verbrannten mit, so ist man schuldig; war aber der Sklave angebunden oder war das Böcklein daneben stehend und sie verbrannten mit, so ist man (in beiden Fällen) frei. Die Weisen stimmen aber dem R. Jehuda zu, dass derjenige, der einen Palast anzündet, Alles, was darin ist, mitbezahlen muss, weil es so die Weise der Menschen ist, in den Häusern (ihre Habe) niederzulegen.",
+ "Wenn ein Funke unter dem Hammer hervorkommt und schadet, so ist man schuldig. Wenn ein Kamel mit Flachs beladen durch eine öffentliche Strasse zieht und der Flachs in einen Laden eindringt, vom Lichte des Krämers angezündet wird und einen Palast anzündet, so ist der Herr des Kamels schuldig. Hatte der Krämer aber sein Licht hinausgestellt, so ist der Krämer schuldig. R. Jehuda sagt: Falls es ein Chanukka-Licht war, ist er frei."
+ ],
+ [
+ "Mehr Anwendung findet die Norm des Doppel-Ersatzes, als die Norm des Ersatzes vom Vier oder Fünffachen, denn die Norm des Doppel-Ersatzes gilt sowohl bei einem Ding, in dem ein Lebensgeist ist, als bei einem Dinge, in dem kein Lebensgeist ist; dagegen gilt die Norm vom Ersatz des Vier- oder Fünffachen nur bei Rind und Schaf allein, denn es heisst (Exod. 21, 37): Wenn Jemand stiehlt ein Rind oder ein Schaf und es schlachtet oder verkauft u. s. w. Wer (die gestohlene Sache) vom Diebe stiehlt, leistet nicht Doppel-Ersatz, und wer dieses Gestohlene dann schlachtet oder verkauft, zahlt nicht das Vier- oder Fünffache.",
+ "Hat einer nach Aussage zweier Zeugen gestohlen und nach Aussage derselben oder anderer zweier Zeugen geschlachtet oder verkauft, so zahlt er das Vier- oder Fünffache. Hat jemand gestohlen und am Schabbat verkauft; hat er gestohlen und zum Götzendienste verkauft; hat er gestohlen und am Versöhnungstage geschlachtet; hat er von seinem Vater gestohlen, dann geschlachtet oder verkauft, und nachher ist der Vater gestorben; hat er gestohlen und geschlachtet und nachher es geheiligt: so zahlt er (in allen diesen Fällen) das Vier- oder Fünffache. Hat er gestohlen und geschlachtet, um es als Heilmittel oder für die Hunde zu gebrauchen; hat er geschlachtet und es wurde Trefa gefunden, oder hat er profane Tiere im Tempel-Vorhofe geschlachtet: so zahlt er (in allen diesen Fällen) das Vier- oder Fünffache. R. Simon spricht frei in den beiden letzten Fällen.",
+ "Sagen zwei Zeugen aus, dass jemand gestohlen, und dieselben sagen auch aus, dass er geschlachtet oder verkauft hat, die Zeugen werden aber als falsch befunden, so müssen diese Alles bezahlen. Sagen zwei Zeugen aus, dass jemand gestohlen, und andere zwei sagen, dass er geschlachtet oder verkauft hat, diese und jene werden aber als falsch befunden, so bezahlen die ersten Zeugen das Zweifache und die letzten das Dreifache. Werden die letzten (allein) als falsch befunden, so bezahlt der Dieb das Zweifache, und sie bezahlen das Dreifache. Wird Einer von den letzten als falsch befunden, so ist das zweite Zeugnis nichtig; wird Einer von den ersten als falsch befunden, so ist das ganze Zeugnis nichtig, denn fand kein Diebstahl statt, so kann (das Gestohlene) nicht geschlachtet oder verkauft worden sein.",
+ "Hat jemand nach Aussage zweier Zeugen gestohlen und nach der Aussage Eines Zeugen oder nach seinem eigenen Geständnisse geschlachtet oder verkauft, so bezahlt er nur das Doppelte, aber nicht das Vier- oder Fünffache. Hat jemand gestohlen und am Schabbat geschlachtet; hat er gestohlen und zum Götzendienste geschlachtet; hat er von seinem Vater gestohlen, der Vater ist darauf gestorben und nachher hat der Dieb geschlachtet oder verkauft; hat er etwas gestohlen, es darauf geheiligt und nachher es geschlachtet oder verkauft; so bezahlt er das Doppelte, aber nicht das Vier- oder Fünffache. R. Simon sagt: Bei geheiligten Tieren, für welche der Eigentümer zu haften verpflichtet ist, bezahlt man das Vier- oder Fünffache, bei solchen aber, für welche jener nicht haften muss, ist man frei.",
+ "Hat er es (das gestohlene Vieh) so verkauft, dass er (auch nur) den hundertsten Teil davon ausgenommen, oder war er Teilhaber daran, oder hat er es so geschlachtet, dass es durch seine Hand zum Aas gemacht wurde, oder hat er es durchbohrt, oder ihm die Halsgefässe ausgerissen, so bezahlt er das Doppelte, aber nicht das Vier- oder Fünffache. Hat er es im Gebiete des Eigentümers gestohlen und ausserhalb ihres Gebietes geschlachtet oder verkauft, oder hat er es ausserhalb ihres Gebietes gestohlen und in ihrem Gebiete geschlachtet oder verkauft, oder hat er ausserhalb ihres Gebietes gestohlen und geschlachtet oder verkauft; so bezahlt er das Vier- oder Fünffache. Hat er aber in ihrem Gebiete gestohlen und geschlachtet oder verkauft, so ist er frei.",
+ "Hat der Dieb es, während er hinausging, mit sich fortgezogen, und es ist im Gebiete des Eigentümers gestorben, so ist er frei. Hat er es aber aufgehoben oder aus dem Gebiete des Eigentümers herausgebracht und es ist dann gestorben, so ist er schuldig. Hat er es gegeben für seinen erstgeborenen Sohn oder seinem Gläubiger, einem unentgeltlichen Hüter, einem, der es entlehnt, einem Lohnhüter oder einem, der es mietet, — hat es einer (der letztern) mit sich fortgezogen und es ist im Gebiete des Eigentümers gestorben, so ist er frei; hat er es aber aufgehoben oder aus dem Gebiete des Eigentümers herausgebracht und es ist dann gestorben, so ist er schuldig.",
+ "Man darf kein kleines Vieh im Lande Israel grossziehen; man darf es aber grossziehen in Syrien und in den Wüsten des Landes Israel. Man darf keine Hühner in Jerusalem grossziehen wegen der Heiligtümer; die Priester dürfen dies nicht im ganzen Lande Israel wegen der reinen Speisen. Schweine darf man an keinem Orte grossziehen. Es soll Niemand einen Hund grossziehen, ausser wenn er an einer Kette gebunden ist. Man darf keine Schlingen den Tauben legen, ausser wenn es von der bewohnten Gegend dreissig Ris entfernt ist."
+ ],
+ [
+ "Wer seinen Nächsten verwundet, ist dafür wegen fünf Momente schuldig, nämlich: Schaden, Schmerz, Heilung, Versäumnis und Beschämung. In welcher Weise (zahlt man) den Schaden? Hat er ihm das Auge geblendet, die Hand abgehauen oder den Fuss gebrochen, so betrachtet man ihn, als wäre er ein auf dem Markte zu verkaufender Sklave, und man schätzt ihn, wie viel er wert war und wie viel er wert ist. Schmerzgeld (zahlt man in folgender Weise): Hat er ihn mit einem Spiess oder einem Nagel gebrannt, wenn auch nur auf seinem Fingernagel, einer Stelle, wo es keine Beule macht, so schätzt man, wie viel ein Mensch seines Gleichen fordern würde, dafür, dass er einen solchen Schmerz sich zufügen liesse. Heilungskosten (bezahlt man in folgender Weise): Hat er ihn verletzt, so ist er verpflichtet, ihn heilen zu lassen. Sind Geschwüre an ihm entstanden, so ist er, falls dies in Folge der Verletzung geschah, (Heilungskosten) schuldig; geschah es aber nicht in Folge der Verletzung, so ist er frei. Ist die Wunde geheilt und dann wieder ausgebrochen, dann nochmals geheilt und wieder ausgebrochen, so ist er schuldig, ihn heilen zu lassen; war sie aber einmal vollständig geheilt, so ist er nicht mehr schuldig, ihn heilen zu lassen. Betreffs der Versäumniskosten betrachten wir ihn, als wäre er Hüter eines Gurkenfeldes, da er ihm den Wert seiner Hand und den Wert seines Fusses bereits bezahlt hat. Die Beschämung betreffend, so richtet sich alles nach der Beschaffenheit des, der beschämt hat, und des, der beschämt worden ist. Wer einen Nackten beschämt, wer einen Blinden beschämt, oder wer einen Schlafenden beschämt, ist schuldig; hat aber ein Schlafender beschämt, so ist er frei. Ist jemand vom Dache herabgefallen und hat dadurch (einen Menschen) beschädigt und beschämt, so ist er wegen der Beschädigung schuldig, wegen der Beschämung aber nicht schuldig, denn es heisst (Deuteron. 25, 11): „Sie streckt ihre Hand aus und ergreift seine Schamteile“; demnach ist man wegen Beschämung nicht eher schuldig, als bis man mit Absicht gehandelt hat.",
+ "In folgender Hinsicht wird beim Menschen (wenn er schadet) strenger geurteilt, als beim Ochsen: Der Mensch muss bezahlen für Schaden, Schmerz, Heilung, Versäumnis und Beschämung, er muss ferner bezahlen das Geld für die Kinder; beim (Schaden durch den) Ochsen aber zahlt man nur Schadenersatz, ist auch frei von der Bezahlung des Geldes für die Kinder.",
+ "Wer seinen Vater oder seine Mutter schlägt, ohne dass er an ihnen eine Wunde macht, oder wer seinen Nächsten am Versöhnungstage verletzt, der ist alle (obigen 5) Dinge schuldig. Wer einen hebräischen Knecht verletzt, ist Alles schuldig, ausgenommen die Versäumniskosten, falls der Knecht ihm gehört. Wer den kanaanitischen Sklaven eines Andern verletzt, ist Alles schuldig. R. Jehuda sagt: Bei Sklaven zahlt man kein Beschämungsgeld.",
+ "Mit einem Taubstummen, Irrsinnigen oder Unmündigen ist das Zusammenstossen böse: wer sie verletzt, ist schuldig; wenn sie aber Andere verletzen, so sind sie frei. Mit dem Sklaven und einer (verheirateten) Frau ist das Zusammenstossen böse: Wer sie verletzt, ist schuldig; wenn sie aber Andere verletzen, so sind sie frei; sie müssen jedoch späterhin bezahlen, wenn nämlich die Frau vom Manne geschieden oder der Sklave frei gelassen wird, so sind sie verpflichtet, zu bezahlen.",
+ "Wer seinen Vater oder seine Mutter schlägt, so dass er an ihnen eine Wunde macht, oder wer seinen Nächsten am Schabbat verwundet, der ist von allen (obigen 5) Dingen frei, weil er das Leben verwirkt hat. Auch wer seinen eigenen kanaaitischen Sklaven verwundet, ist von Allem frei.",
+ "Wer seinen Nächsten einen Faustschlag versetzt, der muss ihm einen Sela geben; nach R. Jehuda im Namen R. Jose’s, des Galiläers, muss er ihm eine Mine geben. Hat er ihm eine Ohrfeige gegeben, so muss er ihm zweihundert Sus bezahlen; tat er dies mit der Rückseite der Hand, so zahlt er ihm vierhundert Sus. Hat er ihn ins Ohr geschnitten, an den Haaren gerauft, ihn angespieen, so dass der Speichel ihn getroffen, ihm den Mantel abgerissen oder einer Frau auf der Strasse das Haupthaar entblösst: so zahlt er vierhundert Sus. Dies ist die Regel: Es richtet sich Alles nach seiner (des Beschämten) Würde. Es sagt R. Akiba: Selbst die Ärmsten in Israel betrachtet man so, als wären sie adelige Söhne, die von ihrem Vermögen herabgekommen, da sie doch Söhne von Abraham, Isaak und Jakob sind.. Einst geschah es, dass Einer das Haupthaar einer Frau auf der Strasse entblösste, da kam sie vor R. Akiba, und er verurteilte jenen, ihr vierhundert Sus zu geben. Da sprach er zu ihm: Rabbi, gewähre mir eine Zeit!, und er gewährte ihm eine Zeit. Darauf passte er ihr auf, als sie am Eingange ihres Hofes stand, und zerbrach einen Krug vor ihr, in welchem für ungefähr einen Issar Öl war. Da entblösste sie ihr Haupt, sammelte (das Öl) mit der Hand auf und bestrich sich das Haupthaar. Er hatte hierzu Zeugen bestellt, kam nun vor R. Akiba und sprach zu ihm: Rabbi, dieser soll ich vierhundert Sus geben? Da sprach er zu ihm: Du hast nichts gesagt, denn wer sich selbst verletzt, ist, obgleich er es nicht darf, dennoch frei; wenn aber Andere ihn verletzen, sind sie schuldig; wer seine Pflanzen abhaut, ist, obgleich er es nicht darf, frei; wenn aber Andere seine Pflanzen abhauen, sind sie schuldig.",
+ "Obgleich er ihm bezahlt, wird ihm nicht vergeben, bis er ihm abbittet, denn es heisst (Gen. 20,7): Und nun gib zurück die Frau u. s. w. Woher wissen wir, dass der um Verzeihung Gebetene nicht grausam sein soll? Es heisst (das. v. 17): Abraham betete zu Gott, und Gott heilte den Abimelech u. s. w. Wenn jemand sagt: „Blende mir das Auge, haue mir die Hand ab, brich mir den Fuss“, so ist der Täter schuldig. (Wenn er auch dabei sagt): „Mit der Bedingung, dass du frei seiest“, so ist er (dennoch) schuldig. (Sagt jemand): „Zerreisse mein Kleid, zerbrich meinen Krug“, so ist der Täter schuldig; (sagt er aber dabei): „Mit der Bedingung, dass du frei seiest“, so ist er frei. Wenn jemand sagt: „Tue so jenem Manne, mit der Bedingung, dass du frei seiest“, so ist der Täter schuldig, sowohl bei Leibes- als bei Geldschaden."
+ ],
+ [
+ "Wenn jemand Holz geraubt und daraus Geräte, oder Wolle und daraus Kleider gemacht hat, so ersetzt er (das Geraubte) so, wie es zur Zeit des Raubens war. Hat er eine trächtige Kuh geraubt, und diese hat bei ihm geboren, oder ein wolliges Schaf, und er hat es geschoren; so bezahlt er den Wert einer Kuh, die zu gebären im Begriffe ist, oder den Wert eines Schafes, das zum Scheren bereit steht. Hat er eine Kuh geraubt, und sie ist bei ihm trächtig geworden und hat geboren, oder hat er ein Schaf geraubt, und es ist bei ihm in Wolle gekommen, und er hat es geschoren; so ersetzt er so, wie es zur Zeit des Raubens war. Dies ist die Regel: Alle Räuber ersetzen (das Geraubte) so, wie es zur Zeit des Raubens war.",
+ "Hat er Vieh geraubt, und es ist (bei ihm) alt geworden, oder Sklaven, und sie sind alt geworden, so bezahlt er, wie sie zur Zeit des Raubens waren. R. Meïr sagt: Bei Sklaven kann er zu ihm sagen: Hier ist das Deinige vor dir. Hat er eine Münze geraubt, und sie ist gesprungen, oder Früchte, und sie sind verfault, oder Wein, und er ist sauer geworden, so bezahlt er (Alles) so, wie es zur Zeit des Raubens war. Hat er eine Münze geraubt, und sie ist ungültig geworden, oder Hebe, und sie ist verunreinigt worden, oder Gesäuertes, und es ist das Pesachfest darüber verstrichen, oder Vieh, und es ist damit eine Sünde begangen worden, oder es ist für den Altar unbrauchbar geworden, oder zur Steinigung verurteilt worden, so kann er zu ihm sagen: Hier ist das Deinige vor dir.",
+ "Hat jemand etwas Handwerkern zum Verbessern gegeben, und sie haben es verdorben; so sind sie schuldig, zu ersetzen. Hat jemand einem Holzarbeiter eine Sänfte, einen Kasten oder einen Schrank zum Verbessern gegeben, und er hat ihn verdorben; so ist er schuldig, zu ersetzen. Wenn ein Maurer eine Wand niederzureissen übernommen und dabei die Steine zerbrochen oder sonst Schaden getan hat, so ist er schuldig zu ersetzen. Hat er auf dieser Seite niedergerissen, und es ist an einer andern Seite etwas eingestürzt, so ist er frei; geschah dies aber in Folge seines Schlages, so ist er schuldig.",
+ "Hat jemand Wolle einem Färber gegeben, und es hat sie der Kessel verbrannt, so muss er ihm den Wert der Wolle ersetzen. Hat er sie hässlich gefärbt, so muss man, falls die Verbesserung mehr wert ist, als die (darauf verwendete) Ausgabe, (dem Färber bloß) die Ausgabe ersetzen; beträgt aber die Ausgabe mehr als die Verbesserung (wert ist) so zahlt man den Wert der Verbesserung. Gab man sie, rot zu färben, und er färbte sie schwarz, oder gab man sie schwarz zu färben, und er färbte sie rot, so sagt R. Meïr: Der Färber muss ihm den Wert seiner Wolle ersetzen. R. Jehuda sagt: Man zahlt, falls die Verbesserung mehr wert ist, als die Ausgaben, dem Färber seine Ausgaben; sind aber die Ausgaben mehr als der Wert der Verbesserung, so zahlt man nur die Verbesserung.",
+ "Wer seinem Nächsten etwas, das eine Peruta wert ist, geraubt und es ihm abgeschworen hat, muss es ihm nachführen, selbst bis nach Medien hin. Er darf es weder seinem Sohne noch seinem Boten übergeben; doch darf er es dem Boten des Gerichtes geben. Ist der Beraubte gestorben, so muss er es dessen Erben zurückerstatten.",
+ "Hat er ihm die Hauptschuld erstattet, aber nicht das Fünftel; hat er ihm auf die Hauptschuld verzichtet, aber nicht auf das Fünftel; hat er auf Beides verzichtet, mit Ausnahme eines Teils der Hauptschuld, der weniger als eine Peruta wert ist; so braucht er ihm nicht nachzugehen. Hat er ihm das Fünftel erstattet, aber nicht die Hauptschuld; hat er ihm auf das Fünftel verzichtet, aber nicht auf die Hauptschuld; hat er auf Beides verzichtet, mit Ausnahme eines Teils der Hauptschuld, der eine Peruta wert ist; so muss er ihm nachgehen.",
+ "Hat er ihm die Hauptschuld erstattet, aber das Fünftel abgeschworen; so muss er noch ein Fünftel von dem Fünftel hinzuzahlen, und zwar bis die Hauptschuld sich auf weniger als einen Wert von einer Peruta vermindert hat. Dasselbe gilt beim Verwahrgut, denn es heisst (Lev. 5, 21 f.): „Ein Verwahrgut, oder ein Darlehen, oder einen Raub, oder er hat seinem Nächsten den Lohn vorenthalten, oder er hat Verlorenes gefunden und leugnet es ab und schwört falsch“, — da muss er die Hauptschuld, (noch) ein Fünftel (dazu) und ein Schuldopfer entrichten.",
+ "(Es sagt der Deponent): „Wo ist mein Verwahrgut?“ (Der Depositär) antwortet ihm: „Es ist verloren gegangen.“ (Darauf der Deponent): „Ich beschwöre dich (deswegen)“; und jener sagt: „Amen!“ Die Zeugen aber bezeugen gegen ihn, dass er es verzehrt hat; so muss er (nur) die Hauptschuld bezahlen. Gesteht er es aber von selbst ein, so muss er die Hauptschuld, (noch) ein Fünftel (dazu) und ein Schuldopfer entrichten. (Es sagt der Deponent): „Wo ist mein Verwahrgut?“ (Der Depositär) antwortet ihm: „Es ist gestohlen worden.“ (Darauf der Deponent): „Ich beschwöre dich (deswegen)“, und jener sagt: „Amen!“ — Die Zeugen aber bezeugen gegen ihn, dass er es gestohlen hat; so muss er Doppel-Ersatz leisten. Gesteht er es aber von selbst ein, so muss er die Hauptschuld, (noch) ein Fünftel (dazu) und ein Schuldopfer entrichten.",
+ "Wenn jemand seinen Vater beraubt und es ihm abgeschworen hat und der Vater dann gestorben ist; so bezahlt er die Hauptschuld und das Fünftel dessen Söhnen oder dessen Brüdern. Wenn er nicht will oder nichts hat, so borgt er, und die Gläubiger kommen und nehmen bezahlt.",
+ "Wenn jemand zu seinem Sohne sagt: „Konam sei, was du von dem Meinigen geniessest“; so darf dieser ihn, wenn er stirbt, beerben. (Fügt er aber hinzu): „Sowohl bei meinem Leben als nach meinem Tode“; so darf der Sohn ihn, wenn er stirbt, nicht beerben; er muss vielmehr (das Erbe) dessen Söhnen oder dessen Brüdern geben. Wenn er aber nichts hat; so borgt er, und die Gläubiger kommen und nehmen bezahlt.",
+ "Wenn jemand einen Proselyten beraubt und es ihm abgeschworen hat, und der Proselyte dann gestorben ist; so bezahlt er die Hauptschuld und das Fünftel den Priestern und bringt ein Schuldopfer für den Altar, denn es heisst (Num. 5, 8): Wenn der Mann keinen Verwandten hat, um diesem die Schuld zu erstatten, so sei die Schuld, die dem Ewigen erstattet wird, dem Priester, ausser dem Widder der Versöhnung, wodurch man ihn sühnt. — Hat der Räuber das Geld und das Schuldopfer (zum Tempel) hinaufgebracht und ist dann gestorben; so wird das Geld seinen Söhnen gegeben, und das Schuldopfer lässt man weiden, bis er fehlerhaft wird, dann wird es verkauft, und dessen Erlös fällt in die Opferspenden-Kasse.",
+ "Hat er das Geld den Männern der Dienst-Abteilung gegeben und ist dann gestorben, so können seine Erben es aus deren Hand nicht wegnehmen, denn es heisst (Num. 5, 10): „Was jemand dem Priester gibt, soll ihm bleiben.“ Hat er das Geld der Abteilung Jehojarib und das Schuldopfer der Abteilung Jedaja gegeben; so hat er seiner Pflicht genügt. Hat er das Schuldopfer der Abteilung Jehojarib und das Geld der Abteilung Jedaja gegeben; so sollen, wenn das Schuldopfer noch vorhanden ist, es die Männer von Jedaja darbringen; ist es aber nicht mehr vorhanden, so muss er nochmals ein anderes Schuldopfer darbringen; denn wer seinen Raub bringt, bevor er sein Schuldopfer gebracht, hat seiner Pflicht genügt; wer aber sein Schuldopfer bringt, bevor er seinen Raub gebracht, hat seiner Pflicht nicht genügt. Hat er ihm die Hauptschuld aber nicht das Fünftel entrichtet, so hindert das Fünftel nicht."
+ ],
+ [
+ "Wenn jemand etwas raubt und es seinen Kindern zu essen gibt, oder es ihnen hinterlässt, so sind sie vom Ersatze befreit. War es aber eine Sache, woran eine Verpflichtung haften kann, so sind sie schuldig zu ersetzen. Man darf sich nicht Geld wechseln lassen aus den Kassen der Zöllner, auch nicht aus dem Beutel der Steuereinnehmer; man darf auch daraus kein Almosen annehmen. Man darf aber von ihm aus seinem Hause oder vom Markte annehmen.",
+ "Haben ihm Zöllner seinen Esel weggenommen und dafür einen andern Esel gegeben, oder haben ihm Räuber sein Gewand geraubt und dafür ein anderes Gewand gegeben; so gehören diese ihm, weil die Eigentümer dieselben aufgegeben haben. Wenn jemand aus dem Strome, von einer Feindesschaar oder von Räubern etwas rettet, so gehört es ihm, falls der Eigentümer dasselbe bereits aufgegeben hatte. Dasselbe gilt von einem Bienenschwarm: wenn der Eigentümer denselben aufgegeben, so gehört er ihm. Es sagt R. Jochanan ben Beroka: Eine Frau oder ein Kind ist beglaubt, wenn sie aussagen: „Dieser Bienenschwarm ist von hier ausgegangen“. Es darf auch Einer in das Feld eines Andern gehen, um seinen Bienenschwarm zu retten, und wenn er dabei beschädigt, bezahlt er was er beschädigt hat; er darf aber nicht dessen Baumzweig abhauen, selbst mit der Absicht, dessen Wert zu bezahlen. R. Ismael, Sohn des R. Jochanan ben Beroka sagt: Er darf denselben abhauen, und er bezahlt dessen Wert.",
+ "Erkennt jemand seine Geräte oder seine Bücher in der Hand eines Andern, und es hat sich in der Stadt ein Gerücht von einem bei ihm verübten Diebstahl verbreitet; so soll der Käufer ihm schwören, wie viel er dafür bezahlt hat, und diesen Betrag empfangen. Ist dies nicht der Fall, so ist er nicht dazu berechtigt, denn ich sage, er hat sie einem Andern verkauft und dieser hat sie von Jenem gekauft.",
+ "Kommt der Eine mit seinem Fasse Wein und der Andere kommt mit seinem Fasse Honig, es zerspringt das Honigfass und es giesst der Eine seinen Wein aus und rettet den Honig in sein Fass; so hat er nur seinen Lohn zu fordern. Wenn er aber gesagt hat: „Ich will das deinige retten, und du sollst mir den Wert des Meinigen erstatten“; so muss er ihm denselben erstatten. Schwemmt ein Strom seinen Esel und den Esel seines Nächsten fort, der seinige ist eine Mine und der seines Nächsten zweihundert Sus wert; er lässt nun den seinigen und rettet den seines Nächsten; so hat er nur seinen Lohn zu fordern. Wenn er aber zu ihm gesagt hat: „Ich will den deinigen retten, und du sollst mir den meinigen erstatten“; so muss er ihm denselben erstatten.",
+ "Hat jemand seinem Nächsten ein Feld geraubt und Dränger haben dasselbe ihm weggenommen, so kann er, wenn es eine Landplage ist, zum Eigentümer sagen: „Hier ist das deinige vor dir!“ Geschah es aber durch die Schuld des Räubers, so muss er ihm ein anderes Feld verschaffen. Hat es ein Strom überschwemmt, so kann er zu ihm sagen: „Hier ist das deinige vor dir!“",
+ "Wer in bewohntem Lande seinen Nächsten beraubt, von ihm Geld entlehnt oder etwas zur Verwahrung empfängt, darf es ihm nicht in der Wüste zurückgeben. Hat er es aber mit der Bedingung, dass er nach der Wüste reisen würde, übernommen, so kann er es ihm in der Wüste zurückgeben.",
+ "Wer zu seinem Nächsten sagt: „Ich habe dich beraubt, du hast mir Geld geliehen, du hast mir etwas zum Verwahren gegeben, allein ich weiss nicht, ob ich dir dasselbe zurückgegeben habe oder nicht“, der ist schuldig zu zahlen. Sagt er aber: „Ich weiss nicht, ob ich dich beraubt habe, ob du mir geliehen hast, ob du mir zur Verwahrung gegeben hast“; so ist er vom Zahlen frei.",
+ "Wenn jemand ein Lamm aus der Herde gestohlen und dasselbe wieder an seine Stelle gebracht hat, dies aber dann gestorben oder gestohlen worden ist; so ist er noch dafür zu haften verpflichtet.. Hat der Eigentümer weder vom Diebstahl noch von der Rückgabe etwas gewusst und hernach das Kleinvieh gezählt und vollständig gefunden; so ist der Dieb frei.",
+ "Man darf von den Hirten keine Wolle, keine Milch und keine Böckchen kaufen; auch von Fruchthütern kein Holz und keine Früchte. Man darf aber von den Weibern wollene Gewänder in Judaea, leinene Gewänder in Galilaea und Kälber in Saron kaufen. Bei Allen aber, die sagen, dass man es geheim halten solle, ist es verboten. Man darf auch Eier und Hühner überall kaufen.",
+ "Die Wollflocken, die der Walker herausschafft, gehören ihm; was aber der Wollkämmer herausbringt, gehört dem Eigentümer. Der Walker darf drei Fäden abnehmen, und sie gehören ihm; was darüber ist, gehört dem Eigentümer. Ist es Schwarzes auf Weissem, so kann er Alles abnehmen, und es gehört ihm. Hat ein Schneider vom Faden so viel übrig, dass man damit nähen kann, und Flecke die drei Finger lang und drei Finger breit sind; so gehören diese dem Eigentümer. Was der Zimmermann mit der Hobel fortbringt, gehört ihm, das mit dem Beile Abgeschlagene gehört dem Eigentümer. Wenn er aber beim Hausherrn arbeitet, so gehören selbst die Sägespäne dem Hausherrn."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
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+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,125 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "There are four primary causes of injury: the ox and the pit and the crop-destroying beast and fire. [The distinctive feature of] the ox is not like [that of] the crop-destroying beast, nor is [the distinctive feature of] either of these, which are alive, like [that of] fire, which is not alive; nor is [the distinctive feature of] any of these, whose way it is to go forth and do injury, like [that of] the pit, whose way it is not to go forth and do injury. What they have in common is that it is their way to do injury and that you are responsible for caring over them; and if one of them did injury whoever [is responsible] for the injury must make restitution [to the damaged party] with the best of his land.",
+ "Anything that I am responsible to guard, I have rendered it possible to do injury [for which I will become obligated]. If I have partially rendered it possible to do injury, I must make restitution for that injury as if I totally rendered it possible to do injury. When one damages [property that fits all of the following categories]: property that does not have “sacrilege” [i.e. sacrificial animals or property that belongs to the Temple in Jerusalem], property that belongs to other members of the covenant [Jews], property that is owned, and the injury is done in any place other than the private domain of the injurer and the common domain of the injured and injurer, in these cases the injurer must make restitution for the injury with the best of his land.",
+ "Assessment [of injury] in money or things worth money must be made before a court of law and by witnesses that are free and Children of the Covenant (Jews). Women may be parties in [suits concerning] injury. The injured and the injurer [in certain cases may share] in the compensation.",
+ "Five [agents of damage] rank as harmless and five as an attested danger. Cattle are not an attested danger to butt, push, bite, lie down, or kick. The tooth [of an animal] is an attested danger to eat that which is for it; The leg [of an animal] is an attested danger to break [things] as it walks along; So also is a warned ox [an ox that has gored before]; And an ox that damages in the domain of the damaged party, and human beings. The wolf, the lion, the bear, the leopard, the panther and the snake all rank as attested danger. Rabbi Eliezer says: When they are tame they are not attested danger, but the snake is always an attested danger. What is the difference between that which is harmless and that which is an attested danger? The harmless pays half-damages from its own body and the attested danger pays full damages from the best property (of its owner and guardian)."
+ ],
+ [
+ "How is the leg [of a beast] an attested danger to break [what it tramples upon] as it walks along? A beast is an attested danger [only] in so far as it goes along in its usual way and breaks [an object]. If it kicked, or if small stones were tossed out from beneath its feet and it thus broke other vessels, one pays half damages. If it trampled upon a vessel and broke it, and this [broken vessel] fell upon another vessel and broke it, for the first one pays full damages and for the other half damages. Fowls (chickens and roosters) are an attested danger in so far as they go along in their usual way and break [objects]. But if the fowl had its feet entangled, or if it was jumping and it thereby broke any vessel one pays half damages.",
+ "How is the tooth [of a beast] an attested danger to eat that which it is fit to consume? A beast is an attested danger to eat fruit and vegetables. [If however] it ate clothing or utensils [the owner] pays only half damages. When does this apply? [This applies] in the domain of the damaged party But if it was within the public domain, the owner is not liable. If [the beast] benefited, [the owner] pays what it benefited. How does [the owner] pay what [the animal] benefited? [If it ate] from the middle of the marketplace, [the owner] pays what [the animal] benefited. [If it ate] from the sides of the marketplace, [the owner] pays for the damage [the animal] did. [If it ate] from in front of the store [the owner] pays for what [the animal] benefited. [If it ate] from inside the store [the owner] pays for the damage [the animal] did.",
+ "If a dog or a goat jumped from a roof and broke vessels, [the owner] must pay full damages, since they are attested dangers. A dog that took a cake [while there was a cinder attached] and went to a stack of grain and ate the cake and burned the stack of grain, For the cake [the owner] pays full damages And for the stack of grain [the owner] pays half damages.",
+ "Which kind of animal is accounted harmless and which is an attested danger (muad)? An attested danger is one that people have given testimony about [that it damaged] for three days. A harmless one is one that has refrained from damage for three days. This is according to Rabbi Judah. Rabbi Meir says, An attested danger is one that people have given testimony about three times. A harmless one is one that children can touch and it will not gore.",
+ "“An ox which causes damage in the private domain of him that is injured” how is this so? If it gored, pushed, bit, lay down, or kicked in the public domain its owner pays only half damages. But if in the private domain of him that is injured, Rabbi Tarfon says, “He pays full damages.” The Sages says, “Half damages.” Rabbi Tarfon said to them: “Now, in a case in which the law dealt leniently with regards to damages caused by the foot and tooth in the public domain, in which case he is exempt, and stringently in the private domain of him that is injured to pay full damages, then since they have dealt stringently with damage caused by the horn in the public domain, ought we not deal more stringently with damage cause by the horn in the private domain of him that was injured, so that full damages be imposed.” They (the sages) said to him: “It is enough if the inferred law is as strict as that from which it is inferred: if [for damages caused by the horn] in the public domain half damages [are imposed], so also [for like damages] in the private domain of him that was injured, half damages [are imposed]. He said to them: “I shall not derive the law in one case of damage caused by the horn from the law in another case of damage caused by the horn. Rather I will derive the law of damage caused by the horn from the law of damage caused by the foot. Now in a case in which the law dealt leniently with regards to damages caused by the foot or tooth in the public domain, they have dealt strictly with damage caused by the horn, ought we not deal more stringently with damage cause by the horn in the private domain. They (the sages) said to him: “It is enough if the inferred law is as strict as that from which it is inferred: if [for damages caused by the horn] in the public domain half damages [are imposed], so also [for like damages] in the private domain of him that was injured, half damages [are imposed].",
+ "Human beings are always an attested danger, whether the damage is caused inadvertently or deliberately, whether the person who caused the damage is awake or asleep. If a man blinded his fellow’s eye or broke his utensils he must pay full damages."
+ ],
+ [
+ "If a man left a jug in the public domain and another came and stumbled over it and broke it, he is exempt. And if he was injured by it, the owner of the jug is liable for his injury. If a man’s jug broke in the public domain, and another slipped on the water, or was hurt by the potsherds, he is liable. Rabbi Judah says: “If he [broke the jug] with intention, he is liable, But if he broke it without intention he is not liable.”",
+ "1. If a man poured out water in the public domain, and another was injured thereby, he is liable for his injury. 2. If a man hid thorns or glass [in the public domain] or made his fence out of thorns, or if his fence fell into the public domain and others were thereby injured, he is obligated for their injury.",
+ "If a man put out his chopped straw and stubble into the public domain to make them into fertilizer, and another was injured thereby, he is liable for his injury, and whoever comes first may take possession of them. Rabban Shimon ben Gamaliel says: “Whoever leaves things that are disruptive in the public domain, and these cause damage, must make restitution, and whoever comes first may take possession of them. If a man turned over a piece of cattle dung in the public domain and another was injured thereby, he is liable for injury.",
+ "Two pot-sellers were walking one behind the other and the first stumbled and fell, and the second fell on the first, the first one is liable for the injury caused to the second.",
+ "This one comes carrying his jar and another one comes carrying his beam: this one’s jar is broken by that one’s beam, [The owner of the beam] is exempt, since this one has the right to walk along and this one has the right to walk along. If the owner of the beam came first and the owner of the jar came after, and the jar was broken by the beam, the owner of the beam is exempt. If the owner of the beam stopped [walking suddenly], he is liable. If [the owner of the beam had said] “Stop” to the owner of the jar, he is exempt. If the owner of the jar came first and owner of the beam came after, and the jar was broken by the beam, [the owner of the beam] is liable. If the owner of the jar stopped [walking suddenly],he is exempt. If [the owner of the jar had said} “Stop” to the owner of the beam, he is liable.",
+ "[If] two were walking along in the public domain, the one running and the other walking, or both running and they injured one another, neither is liable.",
+ "[If] a man was splitting wood in the private domain and injured anyone in the public domain, or if he was in the public domain and injured anyone in the private domain, or if he was in a private domain and injured anyone in another private domain, he is liable.",
+ "If two oxen which were accounted harmless hurt one another, the owner pays half-damages for that one which suffered the greater hurt. If both were attested dangers full damages are payable for that one which suffered the greater hurt. If one was accounted harmless and the other was an attested danger, that which was an attested danger as against that which was accounted harmless must pay full damages for the greater hurt that the other has suffered, while that which was accounted harmless, as against that which was an attested danger, pays only half damages for the greater hurt that the other has suffered. So, too, if two men hurt one another, full damages are payable for that one which suffered the greater hurt. If a man and an ox which was accounted harmless hurt one another, the man as against the ox accounted harmless must pay full damages for the greater hurt that the other has suffered, while the ox accounted harmless, as against the man, pays only half damages for the greater hurt that the other suffered. Rabbi Akiva says: “Even if an ox accounted harmless hurt a man, full damages must be paid for that one which suffered the greater hurt.",
+ "If an ox worth 100 gored an ox worth 200, and the carcass is not worth anything, [the owner of the gored ox] takes the [live] ox. If an ox worth 200 gored an ox worth 200 and the carcass is not worth anything, Rabbi Meir said, “If thus it was written, ‘they shall sell the live ox and divide its price, they shall also divide the dead animal’. Rabbi Judah said to him: “Such indeed is the halachah, but you have fulfilled the verse ‘they shall sell the live ox and divide its price’, and you have not fulfilled the verse ‘they shall also divide the dead animal’. What case is this? If an ox worth 200 gored an ox worth 200 and the corpse is worth 50, this one takes half of the live ox and half of the dead ox, and this one takes half of the live ox and half of the dead ox.",
+ "There is one who is obligated for the act of his ox and exempt from his own act, and one who is exempt from the act of his ox and obligated on his own act. [If] his ox caused embarrassment [to another person], he is exempt; [If, however] he caused embarrassment [to another person] he is obligated. [If] his ox put out the eye of his slave or knocked out his [slave’s] tooth, he is exempt [from freeing the slave]; [If, however] he put out the eye of his slave or knocked out his tooth, he is obligated to free the slave. [If] his ox injured his father or mother he is obligated; [If, however] he injured his father or mother he is exempt. [If] his ox lit a heap of produce on fire on Shabbat, he is obligated; [If, however] he lit a heap of produce on Shabbat he is exempt, because he is liable for his life.",
+ "If an ox was pursuing another ox and [the latter ox] was injured: this one claims “Your ox caused the injury, and this one claims “No, it was injured by a rock.” on the one who wishes to exact compensation lies the burden of proof. If two oxen were pursuing a third ox: this one claims “Your ox caused the injury”, and this one claims “Your ox caused the injury”, they are both exempt. However, if they were both owned by one man, they are both obligated. If one was big and was small: the [owner] of injured [ox] says that “The large one caused the injury”, and the [owner] of the injuring [ox] says, “The small one caused the injury”, [or] if one was a harmless ox and one was an attested danger (muad) the [owner] of the injured ox says, “The [ox which is an] attested danger caused the injury, and the owner of the injuring ox says, “The [ox which is] harmless caused the injury”, on the one who wishes to exact compensation lies the burden of proof. If two oxen were injured, one big and one small, and two oxen caused the injury, one big and one small: [the owner] of the injured oxen says, “The big ox injured the big ox and small ox injured the small ox,” and the [owner] of the injuring oxen says, “The small ox injured the big ox and the big ox injured the small ox”; [or] if one was harmless and one was an attested danger: the [owner] of the injured oxen says, “The [ox which is an] attested danger injured the big ox, and the harmless [ox] injured the small ox”, the owner of injuring oxen says, “No rather the harmless [ox] injured the large ox and the [ox which is an] attested danger injured the small ox”, on the one who wishes to exact compensation lies the burden of proof."
+ ],
+ [
+ "[If] an ox has gored four or five other oxen, this one after this one: the owner shall pay to [the owner of] the last ox injured. If money remains, it will go to the [the owner of] the previously [injured ox]. If money still remains, it will go to the [the owner of the ox injured] previous to the previously [injured ox]. [The owner of] the last [injured ox] benefits, according to Rabbi Meir. Rabbi Shimon says, “[If] an ox worth 200 gores an ox worth 200 and the carcass is not worth anything, this one gets 100 and this one gets 100. [If] it injures another ox worth 200, the [owner of the] ox last injured receives 100 and the owner of the previously injured ox receives 50. [If] it injures another ox worth 200, the [owner of the] ox last injured receives 100, the [owner of the] previously injured ox receives 50, and the first two receive 25.",
+ "An ox which is an attested danger for [injuring] its own kind, and is not an attested danger for [injuring] that which is not its own kind; or an attested danger for [injuring] human beings and not an attested danger for [injuring] beasts; or an attested danger for [injuring] children and not an attested danger for [injuring] adults that for which it is an attested danger [its owner] pays full damages, and that for which it is not an attested danger [its owner] pays half damages. They said in front of Rabbi Judah: “What if it is an attested danger on the Sabbath, and it is not an attested danger during the week?” He said to them: “For [injuries done on] Sabbaths [its owner] pays full damages and for [injuries done] during the week [its owner] pays half damages.” When will this ox be considered harmless? After it refrains from doing injury for three Sabbath days.",
+ "An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, the owner is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a gentile, the owner is exempt. And an ox of a gentile that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages.",
+ "[If] an ox of a person of sound senses gored the ox of a deaf-mute, an insane person, or a minor, [its owner] is obligated. [If] an ox of a deaf-mute, an insane person or a minor, gored the ox of a person of sound senses, [its owner] is exempt. [If] an ox a deaf-mute, an insane person or a minor gored, the court appoints a guardian over them, and [their oxen] are testified against in the presence of the guardian. [If] the deaf-mute became of sound senses, or the insane person recovered his reason, or the minor came of age, [the ox] is thereupon deemed harmless once more, according to Rabbi Meir. Rabbi Yose says, “It remains as it was before.” An ox from the stadium is not liable to be put to death, as it says, “When it will gore” (Exodus 21:28), and not “When others cause it to gore.”",
+ "If an ox gored a person and he died, if it was an attested danger [its owner] must pay the ransom, if it was accounted harmless he is exempt from paying the ransom. In both cases the ox is obligated for the death penalty. So too [if it killed] a son or a daughter. If it gored a male slave or a female slave its owner pays 30 sela, Whether [the slave] was worth a maneh or not even worth a dinar.",
+ "If an ox was rubbing itself against a wall and it fell on a person; or if it intended to kill an animal and it killed a man; or if it intended to kill a gentile and it killed an Israelite; or if it intended to kill an untimely birth and it killed a viable infant, it is exempt [from death by stoning].",
+ "The ox of a woman, or the ox of orphans, or the ox of a guardian, or a wild ox, or an ox belonging to the Temple, or an ox belonging to a proselyte who died and has no inheritors, these are all liable for the death penalty. Rabbi Judah says, “A wild ox, or an ox belonging to the Temple, or an ox belonging to a proselyte who died are exempt from death, since they have no owners.”",
+ "If an ox goes out to be stoned, and its owners dedicated it to the Temple, it is not considered dedicated. If he slaughtered it, its flesh is forbidden. But if before its sentence was complete its owner dedicated it, it is dedicated. If he slaughtered it, its flesh is permitted.",
+ "If one handed it to an unpaid guardian, or to a borrower, or to a paid guardian, or to a hirer, they take the place of the owners; if the beast was an attested danger he pays full damages, and if it was accounted harmless he pays half damages. If its owner had tied it with a halter, or locked it up properly, but it came out and caused damage, the owner is liable, whether it was an attested danger or accounted harmless, these are the words of Rabbi Meir. Rabbi Judah says: “If it was accounted harmless he is liable, but if it was an attested danger he is exempt, as it says, “and its owner did not guard it”, but this one has been guarded. Rabbi Eliezer says: “Its only guarding is the knife.”"
+ ],
+ [
+ "If an ox gored a cow [and it died] and its newly born young was found [dead] at its side, and it is not known if the cow gave birth before the ox gored, or if after the ox gored the cow gave birth, the owner of the ox pays half damages for the cow and one quarter damages for the newborn. And also if a cow gored an ox and its newly born young was found at its side, and it is not known if the cow gave birth before she gored, or if after she gored before she gave birth, the owner pays half damages from the value of the cow and one quarter damages from value the newborn.",
+ "If a potter brought his pots into the courtyard of a householder without permission, and the householder’s cattle broke them, the householder is not liable. And if the cattle were injured by them (by the pots) the owner of the pots is liable. But if he brought them in by permission the owner of the courtyard is liable. If a man brought his produce into the courtyard of a householder without permission, and the householder’s cattle ate it, the householder is not liable. And if the cattle were injured by it (by the produce) the owner of the produce is liable. But if he brought it in by permission the owner of the courtyard is liable.",
+ "If a man brought his ox into the courtyard of a householder without permission and the householder’s ox gored it or the householder’s dog bit it, the householder is not liable. If [the first man’s ox] fell into [the householder’s] cistern and polluted its water, he is liable. If [the householder’s] father or son was in [the cistern and it killed them] the ox’s owner must pay the ransom price. But if he had brought his ox in by permission the owner of the courtyard is liable. Rabbi says: “In no case is [the householder] liable unless he had agreed to watch over it.",
+ "If an ox intended [to gore] another ox and struck a woman and her offspring came forth [as a miscarriage], its owner is not liable for the value of the offspring. But if a man intended to strike his fellow and struck a woman and her offspring came forth [as a miscarriage], he must pay the value of the offspring. How does he pay the value of the offspring? They assess the value of the woman before she gave birth and the value after she gave birth. Rabban Shimon ben Gamaliel said: “If so, once a woman gives birth she is more valuable. Rather, they assess how much the offspring would be worth, and he pays it to the husband, or if she has no husband to his heirs.” If she was a freed bondwoman or a proselyte no penalty is incurred.",
+ "If a man dug a pit in a private domain and opened it into the public domain, or if he dug it in the public domain and opened it into a private domain, or if he dug it in a private domain and opened it into another private domain, he is liable [if any is injured by the pit]. If he dug a pit in the public domain and an ox or ass fell into and died, he is liable. No matter whether he digs a pit, trench, or cavern, or ditches or channels he is liable. If so, why does it say “a pit” (Exodus 21:33)? Just as a pit which is deep enough to cause death is ten handbreadths deep, so anything is deep enough to cause death if it is ten handbreadths deep. If they were less than ten handbreadths deep and an ox or an ass fell in and died, the owner is not liable; but if it was damaged he is liable.",
+ "If a pit belonged to two partners and one went over it and did not cover it, and the other also went over it and did not cover it, the second one is liable. If the first covered it and the second came and found it uncovered and did not cover it, the second one is liable. If he covered it properly and an ox or an ass fell into it and died, he is not liable. If he did not cover it properly and an ox or an ass fell into it and died, he is liable. If it fell forward [not into the pit, frightened] because of the sound of the digging, the owner of the pit is liable. But if backward [not into the pit, frightened] because of the sound of the digging, he is not liable. If an ox and all of its trappings fell into it and they broke, or if an ass fell into it with its trappings and they were torn, he is liable for the beast but exempt for the trappings. If an ox that was deaf, insane or young fell in, the owner is liable. If a boy or a girl or a slave or a bondwoman fell in, he is not liable.",
+ "An ox and all other beasts are alike under the laws concerning falling into a pit, keeping apart from Mount Sinai, two-fold restitution, the restoring of lost property, unloading, muzzling, diverse kinds, and the Sabbath. So to wild animals and birds. If so, why is it written “an ox or an ass”? But Scripture spoke of prevailing conditions."
+ ],
+ [
+ "If a man brought his flock into a pen and shut it in properly and it went out and caused damage, he is exempt. If he had not shut it in properly and it went out and caused damage, he is liable. If the pen was broken through at night, or bandits broke through it, and the flock came out and caused damage, he is not liable. If the bandits brought out the flock, the bandits are liable. Section one teaches that if a person were to properly enclose his flock and nevertheless the flock were to escape, the person is exempt. Since he fulfilled his responsibility he is not liable for damages. However, if he didn’t enclose the flock properly he will be liable. Section two can be explained as an exception to the rule in section one that if he didn’t enclose the flock properly he is liable. Section two teaches that if the flock broke out at night (i.e. they broke the enclosed part of the fence) or bandits broke the fence, the owner is exempt, even though he did not properly lock the fence. The owner is not liable since the animals broke out against his control, even though they could have gone out through the main gate, thereby making him liable. If, on the other hand, they were to have broken the fence during the day, and he didn’t lock it properly, he is liable. (There are other explanations to this section). The final clause of the mishnah says that if the bandits physically let out the flock, they are liable if it causes damage.",
+ "If he left the flock in the sun, or he delivered it to the care of a deaf-mute, an idiot or a minor, and it came out and caused damage, he is liable. If he delivered it to a shepherd, the shepherd takes the place of the owner. If the flock fell into a garden and derived any benefit, he pays for the benefit. If the flock went down [into the garden] in its usual way and caused damage, he must pay for the damage it caused. How does he pay for the damage it caused? They assess what a seah’s space of ground in that field was worth before and what it is worth now. Rabbi Shimon says: “If they consumed fully grown produce he must repay with fully grown produce; if they destroyed on seah he must repay one seah, if two seah, two seahs.",
+ "If a man stacked his sheaves in his fellow’s field without his permission, and the owner of the field’s beast ate the sheaves, he is exempt. If [the beast] was injured by them, the owner of the stack is liable. If he made the stack with his permission, the owner of the field is liable.",
+ "If a person sends forth fire in the hands of a deaf-mute, an idiot or a minor he is not liable by the laws of man, but he is liable by the laws of Heaven. If he sent it forth in the hands of a person of sound senses, the one of sound senses is liable. If one brought the fire, and then another brought the wood, he that brought the wood is liable. If one brought the wood and then another brought fire, he that brought the fire is liable. If another came and fanned the flames, the one who fanned the flame is liable. If the wind fanned the flame, they are all exempt. If a man sent forth fire, and it consumed wood or stones or dust, he is liable, for it says: “When a fire breaks out and spreads to thorns so that the stacked corn is consumed, or the standing corn, or the field, he that kindled the fire shall surely make restitution.” If it passed over a fence four cubits high, or over a public way, or over a river, he is exempt. If a man kindled fire within his own domain, how far may it spread [and he will still be liable]? Rabbi Eleazar ben Azariah says: “It is looked at as if it was in the middle of a kor’s space.” [ Rabbi Eliezer says: “Sixteen cubits [in every direction] like a public highway.” Rabbi Akiva says: “Fifty cubits.” Rabbi Shimon says: “[It is said] ‘He that kindled the fire shall surely make restitution’, all is in accordance with the nature of the fire.”",
+ "If a man set fire to a stack and in it there were utensils and these caught fire: Rabbi Judah says: “He must make restitution for what was therein.” But the Sages say: “He need only pay for a stack of wheat or barley.” If a kid was fastened to it [to the stack] and a slave stood near by, and they were burnt with it, he is liable. If there was a slave fastened to it [to the stack] and a kid stood near by and they were burnt with it, he is not liable. The Sages agree with Rabbi Judah that if a man set fire to a large building, he must make restitution for everything therein; for such is the custom among men to leave [their goods] in their houses.",
+ "If a spark flew out from under the hammer and caused damage, he is liable. If a camel laden with flax passed by in the public domain and its load of flax entered into a shop and caught fire, the owner of the camel is liable. But if the shopkeeper left his light outside, the shopkeeper is liable. Rabbi Judah says: “If it was a Hannukah light, he is not liable.”"
+ ],
+ [
+ "More encompassing in use is the rule of twofold restitution than the rule of fourfold or fivefold restitution; For the rule of twofold restitution applies both to what has life and what does not have life, while the rule of fourfold and fivefold restitution applies only to an ox or a sheep, for it is written, “If a man shall steal an ox or a sheep and kill it, or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Ex. 21:37). One who steals from a thief does not pay twofold restitution; And the one who slaughters or sells what is [already] stolen does not make fourfold or fivefold restitution.",
+ "If a man stole [an ox or a sheep] according to the evidence of two witnesses and killed it or sold it according to the evidence of two others, he must make fourfold or fivefold restitution. If a man stole [an ox or a sheep] and sold it on the Sabbath, or stole it and sold it for idolatrous use or stole it and slaughtered it on the Day of Atonement; if he stole what was his father’s and slaughtered it or sold it, and afterward his father died; if he stole it and slaughtered it and then he dedicated it to the Temple he must make fourfold or fivefold restitution. If he stole it and then killed it for use in healing, or for food for dogs; or if he slaughtered it and it was found to be terefah, or if he slaughtered it in the Temple Court [intending to eat it] as common food, he must make fourfold or fivefold restitution. In these last two cases Rabbi Shimon exempts.",
+ "If a man stole [an ox or a sheep] according to the evidence of two witnesses, and killed or sold it according to their evidence, and they are found to be false witnesses, they must pay the whole penalty. If he stole it according to the evidence of two witnesses, and killed it or sold it according to the evidence of two others, and both pairs are found to be false witnesses, the first pay twofold restitution and the last pay threefold restitution. If the second [only] were found to be false witnesses, the thief must make twofold restitution and they threefold restitution. If one of the second set of witnesses was found to be a false witness, the evidence of the other is void. If one of the first set of witnesses was found to be a false witness, the entire evidence is void, since if there is no evidence for stealing there is no evidence for slaughtering or selling.",
+ "If he stole [an ox or a sheep] according to the evidence of two witnesses, and slaughtered it or sold it according to the evidence of one witness or according to his own evidence, he makes twofold restitution, but not fourfold or fivefold restitution. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, or stole it and slaughtered it for idolatrous use, or stole what was his father’s and his father died, and he afterward slaughtered or sold it, or if he stole it and then dedicated it, and afterward slaughtered it or sold it, he makes twofold restitution but not fourfold or fivefold restitution. Rabbi Shimon says: “If they were Holy Things which must be replaced [if damaged or lost] he must make fourfold or fivefold restitution; but if they were Holy Things which need not be replaced, he is exempt.” 1. If a man stole [an ox or a sheep] and sold it on the Sabbath, 2. or stole it and sold it for idolatrous use 3. or stole it and slaughtered it on the Day of Atonement; 4. if he stole what was his father’s and slaughtered it or sold it, and afterward his father died; 5. if he stole it and slaughtered it and then he dedicated it to the Temple 6. he must make fourfold or fivefold restitution. 1. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, 2. or stole it and slaughtered it for idolatrous use, 4. or stole what was his father’s and his father died, and he afterward slaughtered or sold it, 5. or if he stole it and then dedicated it, and afterward slaughtered it or sold it, 6. he makes twofold restitution but not fourfold or fivefold restitution. In the cases mentioned in mishnah two the person is liable for fourfold and fivefold restitution and in mishnah four he is not. Using the line by line comparison we should be able to see why the law is different in each individual case. In case 1, if the person slaughtered the ox or sheep on the Sabbath he is obligated for the death penalty. Since one can only receive one punishment per crime, he is not fined additionally for having slaughtered the animal. If, however, he had only sold the animal, he would not be obligated for the death penalty and therefore he would owe the fine. The same is true for case 3. Selling an animal for idolatrous use is not a crime for which one would receive the death penalty, and therefore he is obligated for the fine. On the other hand, slaughtering for idolatrous use is a capital crime and therefore he receives a death penaly and not a fine. We learn in case 4 that if he stole his father’s animal and did not slaughter or sell it until after he dies he is not obligated for fourfold or fivefold restitution. Since at the time of the slaughtering or selling part of the animal was his as an inheritance he is not obligated. (We will see a similar law in the next mishnah). If, however, he had sold or slaughtered the animal before the death of his father, he would be obligated. Similarly in case 5 if he sold and slaughtered the animal after having dedicated it, he is selling or slaughtering an animal that is no longer really belongs to him. He is therefore not obligated for the fine. If, however, he slaughtered or sold the animal and then dedicated it, he will be obligated for the fine. Rabbi Shimon makes a clarification on this last law. The “Holy Things” to which he refers are animals dedicated to the Temple. There are two types of such dedications. If the owner says that “this animal is dedicated”, then he must bring this animal. If the animal gets lost or dies the owner is not obligated to bring another animal in its place. In such a case, if a thief should steal and slaughter or sell the animal he is not obligated for fourfold or fivefold restitution. If, however, the owner dedicated the animal by saying “I dedicate an animal”, then he if the original animal is lost he must bring another. In such a case if the thief should slaughter or sell the animal he will be obligated for fourfold or fivefold restitution. (This last law is difficult and is explained in other ways as well).",
+ "If he sold it all but a hundredth part, or if he had [already] a share in it, or if slaughtered it and it became unfit [to eat] by his own hand, or if he pierced the windpipe or rooted out its gullet, he makes twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must make fourfold or fivefold restitution. But if he stole it and slaughtered or sold it within the owner’s domain, he is exempt.",
+ "If while he was dragging [a sheep or ox] out it died in the owner’s domain, he is exempt. But if he had lifted it or taken it out of the owner’s domain and it died, he is liable. If he brought it as the firstborn offering for his son, or gave it to his creditor, or to an unpaid guardian, or to a borrower, or to a paid guardian, or to a hirer, and one of them was dragging it away and it died in the owner’s domain, he is exempt. If [one of them] had lifted it up or taken it outside the owner’s domain, he is liable.",
+ "It is forbidden to rear small herd animals in the Land of Israel, but it is permitted to rear them in Syria or in the wildernesses of the Land of Israel. It is forbidden to rear fowls in Jerusalem because of the “Holy Things”, nor may priests rear them [anywhere] in the Land of Israel because of [the laws concerning] clean foods. It is forbidden to rear pigs anywhere. One should not rear a dog unless it is tied with a chain. It is forbidden to set snares for pigeons unless it be thirty ris from an inhabited place."
+ ],
+ [
+ "He who wounds his fellow is liable to compensate him on five counts: for injury, for pain, for healing, for loss of income and for indignity. ‘For injury’: How so? If he blinded his fellow’s eye, cut off his hand or broke his foot, [his fellow] is looked upon as if he was a slave to be sold in the market and they assess how much he was worth and how much he is worth. ‘For pain’? If he burned him with a spit or a nail, even though it was on his fingernail, a place where it leaves no wound, they estimate how much money such a man would be willing to take to suffer so. ‘Healing’? If he struck him he is liable to pay the cost of his healing. If sores arise on him on account of the blow, he is liable [for the cost of their healing]. If not on account of the blow, he is not liable. If the wound healed and then opened and healed and then opened, he is liable for the cost of the healing. If it healed completely, he is no longer liable to pay the cost of the healing. ‘Loss of income’: He is looked upon as a watchman of a cucumber field, since he already gave him compensation for the loss of his hand or foot. ‘Indignity’: All is according to the status of the one that inflicts indignity and the status of the one that suffers indignity. If a man inflicted indignity on a naked man, or a blind man, or a sleeping man, he is [still] liable. If a sleeping man inflicted indignity, he is exempt. If a man fell from the roof and caused injury and inflicted indignity, he is liable for the injury but not for the indignity, as it says, “And she puts forth her hand and grabs him by the private parts”, a man is liable only when he intended [to inflict indignity].",
+ "The law is more strict in the case of a man than in the case of an ox: for a man must pay for injury, pain, medical costs, loss of income and indignity, and make restitution for the value of the young; whereas the ox pays only for injury and is not liable for the value of the young.",
+ "If a man struck his father or his mother and inflicted no wound, or if he wounded his fellow on Yom Kippur, he is liable for all five counts. If he wounded a Hebrew slave, he is liable on all five counts, except loss of income if it was his slave. If he wounded a Canaanite slave (non-Jewish slave) he is liable on all five counts. Rabbi Judah says: “Slaves do not receive compensation for indignity.”",
+ "It is losing proposition to meet up with a deaf-mute, an idiot or a minor: he that injures them is obligated; and they that injure others are exempt. It is a losing proposition to meet up with a slave or [married] woman; he that injures them is obligated; and they that injure others are exempt. However, they pay after some time; if the woman was divorced or the slave freed they are liable for restitution.",
+ "If a man struck his father or mother and left a wound, or if he wounded his fellow on the Sabbath, he is not liable for any of the [five] counts because he is liable for his life. If a man wounded his Canaanite (non-Jewish) slave he is not liable on any of the five counts.",
+ "If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.",
+ "Even though a man pays [him that suffers the indignity], he is not forgiven until he seeks [forgiveness] from him, for it says: “Therefore restore the man’s wife… [and he shall pray for you]” (Genesis 20:7). And from where do we learn that he who must forgive should not be cruel? As it says: “And Abraham prayed unto God and God healed Avimelech” (Genesis 20:17). If a man said, “Blind my eye”, or “Cut off my hand”, or “Break my foot”, he [that does so] is liable. [If he added] “On the condition that you will be exempt”, he is still liable. [If he said] “Tear my garment”, or “Break my jug”, he that does so is liable. [If he added] “On the condition that you will be exempt”, he is exempt. [If he said], “Do so to so-and-so, on the condition that you will be exempt, he is liable, whether it was [an offense] against his person or his property."
+ ],
+ [
+ "If a man stole wood and made it into utensils, or wood and made it into garments, he makes restitution according to [the value of the stolen object] at the moment of theft. If he stole a pregnant cow and it gave birth, or a sheep ready to be sheared, and he then sheared it, he repays the value of a cow about to bear young, or a sheep ready to be sheared. If he stole a cow, and while it was with him it was impregnated and bore young, or [if he stole a sheep] and while it was with him it grew wool and he sheared it, he makes restitution according to [the value of the stolen object] at the moment of theft. This is the general rule: all robbers make restitution according to [the value of the stolen object] at the moment of theft.",
+ "If he stole a beast and it grew old, or slaves and they grew old, he makes restitution according to [their value at] the moment of the theft. Rabbi Meir says: “As for slaves the thief may say to the owner, ‘Here is what is yours before you.’” If he stole a coin and it cracked, fruit and it rotted, wine and it turned into vinegar, he must make restitution according to [the value] at the moment of the theft. But if he stole a coin and it went out of use, or “Heave offering” (terumah) and it became ritually unclean, or leaven and the time of Passover arrived, or a beast and it was used for a transgression, or became unfit to be offered or it was condemned to be stoned, he may say to the other, “Here is what is yours before you.”",
+ "If he gave [something] to craftsmen to repair, and they ruined it, they must make restitution. If he gave a carpenter a box, chest or cupboard to repair, and he ruined it, he must make restitution. If a builder undertook to pull down a wall, and he broke the stones or caused damage, he must make restitution. If he was pulling down at the one end and it fell down on the other, he is exempt; However, if it fell due to the blow, he is liable.",
+ "If a man gave wool to a dyer and the cauldron burned it, he must repay him the value of the wool. If he dyed it badly: if the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement. If he told him to dye it red and he dyed it black; black and he dyed it red: Rabbi Meir says: “[The dyer] must pay the cost of the wool.” Rabbi Judah says: “If the improvement was worth more than the cost of the dying, he must pay him the cost of the dying; if the cost of the dying was worth more than the improvement, he must pay only [the value of the] improvement.",
+ "If a man robbed his fellow of the value of a perutah and swore [falsely] to him, he must take it to him even as far as Medea. He may not give it to his son or to his agent, but he may give it to the agent of the court. If his fellow had died he must return it to his heirs.",
+ "1. If he had repaid the value but had not paid the [added] fifth, or if he had forgiven him the value but not the [added] fifth, or if had forgiven him both except for less than a perutah’s worth of the value, he need not go after him. 2. If he had repaid him the [added] fifth but not the value, or if he had forgiven him the [added] fifth but not the value, or if he had forgiven both except for a perutah’s worth of the value, he must go after him.",
+ "If he had paid him the value and had sworn [falsely] to him concerning the [added] fifth, he must pay a fifth on the fifth [and so on] until the value [of the added fifth] becomes less than a perutah’s worth. So too with a deposit, as it says: “In a matter of deposit or a pledge or through robbery, or by defrauding his fellow, or by finding something lost and lying about it” (Leviticus 5:21-2, such a one must pay the value and the [added] fifth and bring a Guilt-offering. [If a man said], “Where is my deposit?” and the other said, “It is lost,” [if the one says,] “I adjure thee”, and the other says, “Amen!”, and witnesses testify against him that he consumed it, he need pay [only] the value. But if he confessed it of himself, he must repay the value and the [added] fifth and bring a Guilt-offering.",
+ "[If a man said], “Where is my deposit?” and the other said, “It is stolen,” [if the one says,] “I adjure thee”, and the other says, “Amen!”, and witnesses testify against him that he stole it, he must make twofold restitution. But if he confessed it of himself, he must repay the value and the [added] fifth and bring a Guilt-offering.",
+ "If a man stole from his father and swore [falsely] to him, and the father died, he must repay the value and the [added] fifth to the father’s sons or brothers. If he will not repay or if has does not have [with which to repay] he must borrow and the creditors come and are repaid.",
+ "If a man said to his son, “Qonam, you will not derive any benefit from that which is mine”, and he died, the son may inherit him. [But if he moreover said], “Both during my life and at my death”, when he dies the son may not inherit from him and he must restore [what he received from his father’s inheritance] to the [father’s] sons or brothers. If he has nothing, he takes out a loan, and the creditors come and exact payment.",
+ "If a man stole from a convert and swore [falsely] to him, and the convert died, he must repay the value and the added fifth to the priests, and the Guilt-offering to the altar, as it says: “If the man has no kinsman to whom restitution can be made, the amount which is repaid shall go to the priest in addition to the ram of atonement, whereby atonement shall be made for him” (Numbers 5:8). If he brought the money and the Guilt-offering and then died, the money shall be given to his sons, and the Guilt-offering shall be left to pasture until it suffers a blemish, when it shall be sold, and its value falls to the Temple treasury.",
+ "If he [who had stolen from the convert] gave the money to the men of the priestly watch and then died, his inheritors cannot recover it from their [the priests] hands, as it says, “Whatsoever a man gives to a priest shall be his” (Numbers 5:10). If he gave the money to Yehoyariv, and the Guilt-offering to Yedayah, he has fulfilled his obligation. If he gave the Guilt-offering to Yehoyariv and the money to Yedayah: if the Guilt-offering still remains, the sons of Yedayah shall offer it; otherwise, he must bring another Guilt-offering. For if a man brought what he had stolen before he offered his Guilt-offering, he has fulfilled his obligation. But if he brought his Guilt-offering before he brought what he had stolen, he has not yet fulfilled his obligation. If he gave the value but not the [added] fifth, the [added] fifth does not prevent [him from offering the Guilt-offering]."
+ ],
+ [
+ "If a man stole [something] and fed it to his children, or if he left it in front of them, they are exempt from making restitution. But if it was something which is subject to mortgage (that is, real estate), they are liable to make restitution. One may not make change from the chest of an excise collector or from the wallet of tax collectors, or take any charity from them. But it may be taken from them at their own house or in the market.",
+ "If excise collectors took his donkey and gave him another donkey, or if bandits robbed a man of his coat and gave him another coat, they are his own, since the original owners gave up hope of recovering them. If a man saved something from a flood or from marauding troops or from bandits: if the owner gave up hope of recovering [the item], it belongs to him. So too with a swarm of bees: if the owner gave up hope of recovering [the swarm], it belongs to him. Rabbi Yochanan ben Baroka said: “A woman or child may be believed if they say, ‘The swarm of bees went away from here.’” A man may go into his fellow’s field to save his swarm and if he causes damage he must pay for the damage that he has caused; but he may not cut off a branch of the tree [to save his swarm] even on condition that he pay its value. Rabbi Yishmael, the son of Rabbi Yochanan ben Baroka, says: “He may even cut off [the branch] and repay the value.”",
+ "If a man recognized his utensils or books in another’s hands and a report of theft had gone out in the town, the purchaser swears how much he paid and takes this price [from the owner and restores the goods]. But if [such a report had] not [gone out], he [the original owner] does not have the power, for I might say that he had first sold them to another and this one bought it from him.",
+ "If one came with his jar of wine and the other came with his jug of honey and the jug of honey cracked, and the other poured out his wine and saved the honey [by receiving it] into his jar, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” [the owner of the honey] is liable to pay him back. If a flood swept away a man’s donkey and his fellow’s donkey, and his own was worth 100 [zuz] and his fellow’s was worth 200 [zuz], and he left his own and saved that of his fellow, he can claim no more than his wages. But if he had said, “I will save what is yours and you will pay me the value of mine,” he is liable to pay him back.",
+ "If a man stole a field from his fellow and tyrants came and took it from him, if the whole district suffered, he may say to him, “Here, what is yours is in front of you.” But if it was on account of the robber [that the tyrants took the field], he must provide him with another field. If a flood swept away [the field], he may say to him, “Here, what is yours is in front of you.”",
+ "If a man stole something from his friend in an inhabited region or borrowed it or received it as a deposit, he may not return it to him in the wilderness. But if he [had borrowed it or received it] with the understanding that he was going out to the wilderness, he may return it to him in the wilderness.",
+ "If a man said to his fellow, “I robbed you”, [or], “You lent me [something]”, [or] “You deposited [something] with me, but I do not know whether I returned it or not” he is obligated to repay. But if he said, “I do not know whether I robbed you, [or], “whether you lent me [something]”, or “whether you deposited [something] with me”, he is exempt from repaying.",
+ "If a man stole a lamb from the flock and restored it, but it died or was stolen again, he is responsible for it. If the owner knew neither of its theft nor of its return and counted the flock and found it complete, the thief is exempt.",
+ "One is not to buy wool or milk or kids from herdsmen, not fruit from those that watch over fruit-trees. However, one may buy garments of wool from women in Judea and garments of flax from women in the Galilee or calves in the Sharon. And in all cases in which [the seller] says to hide them away, it is forbidden [to purchase the item]. One may buy eggs and fowls in any case.",
+ "Shreds of wool which the laundryman pulls out belong to him, but those which the woolcomber pull out belong to the householder. If the laundryman pulled out three threads, they belong to him, but if more than this they belong to the householder. If there were black threads among the white, he may take them all and they are his. If the tailor left over thread sufficient to sew with or a piece of cloth three fingerbreadths by three fingerbreadths, these belong to the householder. What a carpenter takes off with a plane belongs to him; but what [he takes off] with a hatchet belongs to the householder. And if he was working in the householder’s domain, even the sawdust belongs to the householder."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Open Mishnah.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Open Mishnah.json
new file mode 100644
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--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Open Mishnah.json
@@ -0,0 +1,44 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "http://en.wikisource.org/wiki/Mishnah",
+ "versionTitle": "Open Mishnah",
+ "status": "locked",
+ "license": "CC-BY-SA",
+ "versionTitleInHebrew": "משנה פתוחה",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "There are four generative categories of causation in property torts: The ox, the pit, the \"consumer,\" and the conflagration. The characteristics of the ox are not similar to the characteristics of the \"consumer.\" And the characteristics of the \"consumer\" are not similar to the characteristics of the ox. Nor are either of these, which have an animating spirit, similar to the conflagration, which has no animating spirit. Nor are any of these, which are wont to move and do damage, similar to the pit, which is not wont to move and do damage. The common denominator among them is that they are inclined to do damage, and the duty of their care is upon you, and if they do damage, the defendant must pay from the best land.",
+ "Once I have accepted the duty of care for a thing, I have prepared the way for its causation of damage. Once I have partially prepared the way for its causation of damage, I have accepted monetary liability for damages as if I had prepared the way for the entity of its causation of damage. In cases of things that cause damage to properties not covered by sacrilege laws, properties which belong to members of the Covenant, owned properties, and properties located outside the private domain of the defendant or the shared private domain of the plaintiff and the defendant, the defendant must pay the monetary judgement for damages from the best land.",
+ "Assessment of monetary liability and monetary equivalence takes place before a constituted court and with the agreement of witnesses who are free men and members of the covenant. And women are equal with regard to damages. And the plaintiff and the defendant may share in the proceeds of sale."
+ ],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [],
+ [
+ "",
+ "",
+ "",
+ "",
+ "If one robbed another of something worth a perutah And [nontheless] swore [that he did not do so], He must take it to him [even if he needs to go as far as] to Media. He may give it neither to his son Nor to his agent, But he may give it to an agent of the court. If [the victim] died, [The robber] must restore it to his heirs."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Sefaria Community Translation.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Sefaria Community Translation.json
new file mode 100644
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+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Sefaria Community Translation.json
@@ -0,0 +1,124 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://www.sefaria.org",
+ "versionTitle": "Sefaria Community Translation",
+ "status": "locked",
+ "license": "CC0",
+ "versionTitleInHebrew": "תרגום קהילת ספריא",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "[There are] four categories of damages: The ox, the pit, the grazer, and the fire. The [characteristics] of the ox are not similar to the [characteristics] of the grazer. And the [characteristics] of the grazer are not similar to the [characteristics] of the ox. Nor are either of these, which have a living spirit, similar to the fire, which has no living spirit. Nor are any of these, which move and do damage, similar to the pit, which does not move and does damage. What is common among them is that they do damage, and the responsibility for their supervision is upon you. And when they do damage, the damager must pay from the best of the land.",
+ "Once I have accepted the duty of care for a thing, I have prepared the way for its causation of damage. Once I have partially prepared the way for its causation of damage, I have accepted monetary liability for damages as if I had prepared the way for the entirely of its causation of damage. In cases of things that cause damage to properties not covered by sacrilege laws, properties which belong to members of the Covenant, owned properties, and properties located outside the private domain of the defendant or the shared private domain of the plaintiff and the defendant, the defendant must pay the monetary judgement for damages from the best land.",
+ "Assessment of monetary liability and monetary equivalence takes place before a constituted court and with the agreement of witnesses who are free men and members of the covenant. And women are equal with regard to damages. And the plaintiff and the defendant may share in the proceeds of sale.",
+ "Five [agents of damage] rank as harmless and five as an attested danger. Cattle are not an attested danger to butt, push, bite, lie down, or kick. The tooth [of an animal] is an attested danger to eat that which is for it; The leg [of an animal] is an attested danger to break [things] as it walks along; So also is a warned ox [an ox that has gored before]; And an ox that damages in the domain of the damaged party, and human beings. The wolf, the lion, the bear, the leopard, the panther and the snake all rank as attested danger. Rabbi Eliezer says: When they are tame they are not attested danger, but the snake is always an attested danger. What is the difference between that which is harmless and that which is an attested danger? The harmless pays half-damages from its own body and the attested danger pays full damages from the best property (of its owner and guardian). "
+ ],
+ [
+ "In which cases is a foot [considered] warned about breaking caused by normal walking? An animal is [considered] warned to walk normally and to break [things]. If it kicks or pebbles are scattered from under its feet and and it breaks vessels, [the owner] pays half the damage. If it stepped on a vessel and broke it, and [then] it fell on a vessel and broke it, for the first [vessel] he pays full damage, and for the last [vessel] he pays half the damage. Chickens are [considered] warned to walk normally and to break. If a bucket was tied to its foot, or if it hopped and broke vessels, he pays half the damage.",
+ "In what way is the category of \"tooth\" presumed to be dangerous? It is expected to eat what is fit for it. An animal is presumed to eat fruits and vegetables. If it eats clothing or utensils [various items], the owner must pay half the damages. In what context is this true? - in the domain of the damaged. However, if it happened in the public domain, the owner would be exempt; except, that is, for the amount of money the owner has now saved in feed cost for the animal, which he should pay back to the damaged party. When is this true? - If the animal ate in the middle of the street, then only that which the owner saved in food-costs need be paid back. But if the animal ate from the side of the street, then the owner must pay full damages. If the animal ate from the entrance of a store, then only that which the owner saved in food-costs need be paid back. But if the animal ate from the store itself, then the owner must pay full damages.",
+ "If a dog or a goat jumped from a rooftop and broke vessels, [the owner] pays full damages because they are Muad. If a dog took a cake (ie. with hot coals sticking to it), went to a pile of grain, and he ate the cake and the grain caught on fire, [the owner] is required to pay full damages for the cake and half the damage for the grain.",
+ "What animal is considered \"tam\" (presumed - innocent), and what animal is considered \"muad\" (presumed - damaging)? An animal becomes \"muad\" once witnesses testify that it gored for three days, and it returns to \"tam\" after it goes three days without goring - these are the words of Rabbi Yehuda. Rabbi Meir says, an animal becomes \"muad\" once witnesses testify that it gored three separate times. It returns to its \"tam\" state once children have played with it and it doesn't gore them.",
+ "How is the penalty assessed for an ox that damages while on the private domain of the damaged party? If the ox gores, pushes, bites, crouches, [or] kicks (all these are later classified as similar to \"horn\", i.e., damage caused through unusual behavior) -- in the public domain, he [the owner] pays half damages. In the domain of the damaged party, Rabbi Tarfon says [the owner pays] full damages, while The Sages say, [the owner pays] half-damages. Rabbi Tarfon said to them [using a fortiori reasoning], in a case where we are lenient with respect to \"tooth\" and \"leg\" [damages caused by normal behavior] in the public domain, where he [the owner] is completely exempt, we are strict regarding the private domain of the damaged party, [requiring the owner] to pay full damages. In a case where we are strict with \"horn\" damage [damage from unusual behavior, as described above] in the public domain, [requiring the owner] to pay half-damages, isn't it logical [a fortiori] that we should be strict with him in the domain of the injured party to pay full damages? They [The Sages] said to him [Rabbi Tarfon], it is enough that a law derived from an a fortiori argument be established similar to the case from which the inference is drawn [i.e., the derived principle cannot be more strict than the base case]. Just as in the public domain [the payment for \"horn\" damage is] half-damages, so too in the domain of the damaged party [the payment for \"horn\" damage is] half-damage. He [Rabbi Tarfon] said to them [The Sages], I will not derive \"horn\" [damage] from \"horn\" damage, I will derive \"horn\" damage from \"leg\" damage. In a case where we are lenient with respect to \"tooth\" and \"leg\" [damages caused by normal behavior] in the public domain [where the owner is exempt], we are strict with regard to \"horn\" damage [where the owner pays half-damages]. [By a fortiori reasoning] in the case where we are strict with regard to \"tooth\" and \"leg\", [namely] in the domain of the damaged party, isn't it logical that we should be strict[er] with regard to \"horn\" [and require payment of full damages]? They [The Sages] said to him [R Tarfon], it is enough that a law derived from an a fortiori argument be established similar to the case from which the inference is drawn. Just as in the public domain [the payment for \"horn\" damage is] half-damages, so too in the domain of the damaged party [the payment for \"horn\" damage is] half-damage.",
+ "A human being is always considered a habitual damager, whether [he or she damages] accidentally, or purposefully, while awake, or while asleep. If he blinded the eye of his friend or broke his vessels, he pays full damages."
+ ],
+ [
+ "[If] one places a jar in a public domain and another comes and trips on it and breaks it, he is exempt [from damage to the jar]. And if he was injured by it, the barrel's owner is liable for his damages. [If] one's jar broke in a public domain and another slipped in the [spilled] water, or was injured by its shards, [the jar's owner is] liable. Rabbi Judah says, if intentional, he is liable. If unintentional, he is exempt.",
+ "[If] one pours water in a public domain, and another is damaged by it, he is liable to pay damages. One who hides thorns or glass [in the public domain], or one who builds his fence [bordering the public domain] with thorns, or a fence that falls into the public domain -- if others were injured, he is liable to pay their damages.",
+ "[If] one brings his straw [or thatch] into the public domain for fertilizer and another was damaged by them, he is responsible for the damage. And [furthermore], anyone who first [takes possession] of them is entitled [to the straw]. Rabbi Shimon ben Gamaliel says, anyone who destroys [objects] in the public domain, thereby causing damage is responsible to pay, and anyone who first [takes possession] of them is entitled. [If] one turns over dung in the public domain and another is damaged by it, he is responsible for the damage.",
+ "[In the case of] two potters who were walking one behind the other, and the first tripped and fell, and the second tripped on the first, the first [potter] is liable for the damage to the second [potter].",
+ "One came with his barrel and one came with his beam. [If] this one's jug were broken on this one's beam, [the beam's owner] is exempt, because this one has permission to walk and this one [also] has permission to walk. If the beam's owner was in front, and the barrel's owner was behind, [then] if the barrel broke on the beam, the beam's owner is exempt. [But] if the beam's owner stopped, he is liable. [But] if he said to the barrel's owner, \"Stop,\" he is exempt. If the barrel's owner was in front, and the beam's owner was behind, [then] if the barrel broke on the beam, then he is liable. [But] if the barrel's owner stopped, he is exempt. [But] if he said to the beam's owner, \"Stop,\" he is liable. So too [the case of] one who comes with his candle and one with his flax.",
+ "[In the case where] two people were traveling in the public domain, one running and the other walking, or if both were running, and they damaged each other, both are exempt.",
+ "[If] one was splitting [wood] in a private domain and [thereby] caused damage in the public domain, or [split wood] in the public domain and caused damage in a private domain, or [split wood] in a private domain and caused damaged in a different private domain, he is liable.",
+ "[If] two oxen that are categorized as \"tam\" (meaning that they have not proven themselves \"muad\", or prone to causing injury) injured each other, they pay half-damages of the excess (i.e., the damages to one are subtracted from the damages to the other, the difference is calculated, and the owner of the ox that caused the greater damage pays half the difference). [If] both [oxen] are categorized as \"muad\" (prone to causing damage), they pay full damages of the excess. [In the case where] one [ox] is a \"tam\" and one is a \"muad\": [If] the \"muad\" injures the \"tam\", its owner pays full damages of the excess. [If] the \"tam\" injures the \"muad\", its owner pays half-damages of the excess. And similarly, [in the case of] two men who injured each other, they pay full damages of the excess. [If] a man injured a \"muad\" [ox] and the \"muad\" injured the man, they pay full damages of the excess. [If] a man injured a \"tam\" [ox] and the \"tam\" injured the man: [If the injury caused by the] man to the \"tam\" [is greater] then he pays full damages of the excess. [If the injury caused by the] \"tam\" to the man [is greater] then he [the owner of the ox] pays half-damages of the excess. Rabbi Akiva says, even [in the case where the injury caused by the] \"tam\" to the man [is greater], he [the owner of the ox] pays full damages of the excess.",
+ "[Regarding the case of ] an ox worth a maneh (100 zuz) that gored an ox worth 200 [zuz] and the carcass is worthless, he [the owner of the dead ox] takes the [live] ox. [Regarding the case of ] an ox worth a 200 [zuz] that gored an ox worth 200 [zuz] and the carcass is worthless: Rabbi Meir says, this is the case referred to by the verse (Exodus 21:35), \"And they shall sell the live ox and divide its worth.\" Rabbi Judah said to him, \"And is this truly the law?\" You have fulfilled [the verse], \"And they shall sell the live ox and divide its worth,\" but you have not fulfilled [the continuation of the verse] \"And they shall also divide the dead [ox].\" How is this? This refers to [the case of] an ox worth a 200 [zuz] that gored an ox worth 200 [zuz] and the carcass is worth 50 zuz, that this one takes half the value of the live [ox] and half the value of the dead [ox], and this one takes half the value of the live [ox] and half the value of the dead [ox].",
+ "There is [a case] where one is liable for the action of his ox, but exempt from his own action, [and a case] where he is exempt for the action of his ox, but liable for his own action. [If] his ox embarrassed [another person], he is exempt. [But if] he embarrassed [another person], he is liable. [If] his ox blinded the eye of his slave or knocked out his tooth, he is exempt. [But if] he blinded the eye of his slave or knocked out his tooth, he is liable. [If] his ox injured his father or mother, he is liable. [But if] he injured his father or mother, he is exempt (from monetary damages). [If] his ox lit a pile of grain on the Sabbath, he is liable. [But if] he lit a pile of grain on the Sabbath, he is exempt (from monetary damages). [In the last 2 cases, he is exempt from monetary damages] because he is liable for capital punishment.",
+ "[If] an ox was chasing after another ox, and caused damage. This one says \"Your ox damaged,\" and this one says, \"No, your ox was injured on a rock,\" the burden of proof is upon the one who wishes to be compensated. If two [oxen] were chasing after one [ox], this one says, \"Your ox damaged,\" and this one says, \"Your ox damaged,\" both are exempt. If both [oxen] belonged to a single owner, both are liable. If one was large and one was small, and the injured [owner] says, \"The large one damaged,\" and the one who damaged says, \"No, the small one damaged\" ... [Or If] one was a \"tam\" (not observed to habitually inflict damage) and one was a \"muad\" (observed to habitually inflict damage), and the injured [owner] says, \"The 'muad' damaged,\" and the injurer says, \"No, the 'tam' damaged\" ... ... [in these cases] the burden of proof is upon the one who wishes to be compensated. If two [oxen] were damaged, one large and one small, and two [oxen] caused the damage, one large and one small... ... The injured [owner] says, \"The large one damaged the large one and the small one damaged the small one,\" and the one who damaged says, \"No, the small one injured the large one and the large one injured the small one\" ... [Or if] one was a \"tam\" and one was a \"muad,\" and the injured [owner] says, \"The 'muad' damaged the large one and the 'tam' damaged the small one,\" and the one who damaged says, \"No, the 'tam' injured the large one and the 'muad' injured the small one\" ... ... [in these cases] the burden of proof is upon the one who wishes to be compensated."
+ ],
+ [
+ "An ox which has gored four or five other oxen, this one after this one: he shall pay to [the owner of] the last ox injured. If there remains, it will go to [the owner of] the previously [injured ox]. If there still remains, it will go to [the owner of the ox injured] previous to the previously [injured ox]. [The owner of] the last [injured ox] benefits, the words of Rabbi Meir. Rabbi Shimon says, [If] an ox worth two hundred gores an ox worth two hundredand the carcass is not worth anything, this one gets one hundred and this one gets one hundred. [If] it goes back and injures another ox worth two hundred, the [owner of the] ox last injured receives 100 and the owner of the previously injured ox receives fifty. [If] it injures another ox worth two hundred, the [owner of the] ox last injured receives 100, the [owner of the] previously injured ox receives fifty, and the first two receive twent five. ",
+ "An ox which is warned for [injuring] its own species, and is not warned for [injuring] that which is not its own species; or is warned for [injuring] people and not warned for [injuring] animals; or is warned for [injuring] children and not warned for [injuring] adults—that for which it is warned [its owner] pays full damages, and that for which it is not warned [its owner] pays half damages. They said in front of Rabbi Judah: What if it is warned [for injuring] on the Sabbath, and it is not warned for during the week?” He said to them: “For [damages on] Sabbaths [its owner] pays full damages and for [damages] during the week [its owner] pays half damages.” When is [the ox considered] harmless? After it refrains from [damaging] for three Sabbath days. ",
+ "An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, he is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a non-Jew, he is exempt. And an ox of a non-Jew that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages. ",
+ "[If] an ox of a person of sound senses gored the ox of a deaf-mute, a shoteh, or a minor, he is obligated. [If] an ox of a deaf-mute, shoteh or a minor, gored the ox of a person of sound senses, he is exempt. [If] an ox a deaf-mute, a shoteh or a minor gored, the court appoints a guardian over them, and they testified against them in the presence of the guardian. [If] the deaf-mute regained his hearing, or the shoteh recovered his senses, or the minor came of age, [the ox] returns to being harmless, the words of Rabbi Meir. Rabbi Yose says, It remains in its presumption. An ox from the stadium is not liable to be put to death, as it says, “When it will gore” (Exodus 21:28), and not When others cause it to gore. ",
+ "An ox that gored a person and he died: If it was an attested danger [its owner] must pay the ransom, If it was harmless he is exempt from paying the ransom. In both cases the ox is obligated for the death penalty. So too [if it killed] a son or a daughter. If it gored a male slave or a female slave he pays thirty sela, whether [the slave] was worth a maneh or not even worth a dinar. ",
+ "If an ox was rubbing against a wall and it fell on a person; or if it intended to kill an animal and it killed a man; or a non-Jew and it killed an Israelite; or an untimely birth and it killed a viable infant, it is exempt [from death]. ",
+ "An ox of a woman, or the ox of orphans, or the ox of a guardian, or a wild ox, or an ox belonging to the Temple, or an ox belonging to a convert who died and has no inheritors, these are all liable for the death penalty. Rabbi Yehudah says, A wild ox, or an ox belonging to the Temple, or an ox belonging to a convert who died are exempt from death, since they have no owners. ",
+ "If an ox is going out to be stoned, and its owners dedicated it to the Temple, it is not considered dedicated. If he slaughtered it, its flesh is forbidden. But if before its sentence was complete its owner dedicated it, it is dedicated. And if he slaughtered it, its flesh is permitted ",
+ "If he handed it to an unpaid guardian, or to a borrower, or to a paid guardian, or to a hirer, they take the place of the owners; an attested danger pays full damages, and a harmless ox pays half damages. If its owner had tied it with a halter, or locked it up properly, but it came out and caused damage, the owner is liable, whether it was an attested danger or accounted harmless, the words of Rabbi Meir. Rabbi Yehudah says: A harmless ox is liable, but an attested danger is exempt, as it says, “and its owner did not guard it”, and this one has been guarded. Rabbi Eliezer says: It can only be guarded by the knife. "
+ ],
+ [
+ "If an ox gored a cow [and it died] and its newly born offspring was found [dead] at its side, and it is not known if the cow gave birth before the ox gored, or if after the ox gored the cow gave birth, he [ox's owner] pays half damages for the cow and one quarter damages for the newborn. And if a cow gored an ox and its [cow] newly born young was found at its side, and it is not known if it gave birth before she gored, or if after she gored she gave birth, he [cow's owner] pays half damages from the [value of the] cow and one quarter damages [from the value] of the newborn. ",
+ "A potter who brought his pots into the courtyard of a householder without permission, and the householder’s cattle broke them, he [the homeowner] is exempt. And if they [cattle] were injured by them the owner of the pots is liable. But if he brought them in with permission, the owner of the courtyard is liable. If one brought his produce into the courtyard of a householder without permission, and the householder’s cattle ate it, he is exempt. And if the cattle were injured by it the owner of the produce is liable. But if he brought it in with permission the owner of the courtyard is liable. ",
+ "If he brought his ox into the courtyard of a householder without permission and the householder’s ox gored it or the householder’s dog bit it, he is exempt. If it gored the ox of the household, he is liable. If it fell into his cistern and polluted its water, he is liable. If his [the homeowner's] father or son was in [the cistern and it killed them] then he must pay the ransom price. But if he had brought his ox in by permission the owner of the courtyard is liable. Rabbi says: In all of these cases he is not liable until he agrees to watch over it [the ox]. ",
+ "If an ox intended [to gore] another ox and struck a woman and her offspring came forth, its owner is not liable for the value of the offspring. But if a man intended to strike his fellow and struck a woman and her offspring came forth, he must pay the value of the offspring. How does he pay the value of the offspring? They assess the value [on the slave market] of the woman before she gave birth and the value after she gave birth. Rabban Shimon ben Gamaliel said: If so, once a woman gives birth she is more valuable. Rather, they assess how much the offspring would be worth [were they to be sold as slaves], and he pays it to the husband, or if she has no husband, to his heirs. If she was a freed slave or a convert he is exempt. ",
+ "One who digs a pit in a private domain and opens it into the public domain, or in the public domain and opens it into a private domain, or in a private domain and opens it into another private domain, he is liable. One who digs a pit in the public domain and an ox or donkey fell into and died, he is liable. Whether one digs a pit, trench, or cavern, or trenches or channels he is liable. If so, why does it say “a pit” (Exodus 21:33)? Just as a pit which is deep enough to cause death [to the depth of] ten handbreadths, so anything that is deep enough to cause death, [to the depth of] ten handbreadths . If they were less than ten handbreadths deep and an ox or a donkey fell in and died, he is exempt; But if it was damaged he is liable. ",
+ "A pit belonging to two partners: one went over it and did not cover it, and the other also went over it and did not cover it, the second one is liable. If the first one covered it and the second came and found it uncovered and did not cover it, the second one is liable. If he covered it properly and an ox or a donkey fell into it and died, he is exempt. If he did not cover it properly and an ox or a donkey fell into it and died, he is liable. If it [the animal] fell forward because of the sound of the digging, he is liable. But if [it fell] backward because of the sound of the digging, he is exempt. If an ox and its vessels fell into it and they broke, or if a donkey fell into it with its vessels and they were torn, he is liable for the beast but exempt for the vessels. If an ox that was deaf, mentally disabled or young fell in, the owner is liable. If a young boy, a young girl or a male slave or a female slave fell in, he is exempt. ",
+ "Both an ox and any other beast are alike under the laws concerning falling into a pit, separating from Mount Sinai, two-fold restitution, the restoring of lost property, unloading, muzzling, kilayim [prohibition against mixed coupling or plowing with two animals together], and the Sabbath. So too wild animals and birds. If so, why is was it said, “an ox or a donkey”? Rather that Scripture spoke in the present [of the more common animal]. "
+ ],
+ [
+ "A man who brings sheep into a corral and locks the door in front of them properly, but the sheep escapes and causes damage, he is exempt. If he did not lock the door in front of them properly, and it went out and caused damage, he is liable. If the wall broke down at night, or if thieves broke it and the sheep escaped and caused damage, he is exempt. If thieves took them out, then the thieves are liable. ",
+ "If the owner left it in the sun, or he left it in the care of a deaf-mute, a shoteh, or a minor, and it escaped and caused damage, he is liable. If he handed them over to the care of a shepherd, the shepherd enters in his place [he assumes responsibility] . If a sheep fell into a garden and derived benefit, he pays from what which it benefited. However, if it had gone down in its usual manner and caused damage, he would pay the damage that it caused. How is recompense payed for the amount of damage? We compare the value of a seah's measurement in the field as it was [before the damage], with what its value is now [after damage]. Rabbi Shimon says: If it consumed ripe fruits, he pays [value of] ripe fruits. If it consumed one se'ah's worth, he pays one se'ah. If two se'ah's worth, two se'ah. ",
+ "One who made a stack of sheaves in his fellow’s field without his permission, and the owner of the field’s cattle ate the sheaves, he [the field owner] is exempt. If [the cattle] were injured by them, he is liable. If he made the stack with his permission, the owner of the field is liable. ",
+ "One who sends a fire in the hands of a deaf-mute, a shoteh, or a minor is exempt by the laws of man, but he is liable by the laws of Heaven. If he sent it in the hands of a person of sound senses, the one of sound senses is liable. If one brought the fire and another brought the wood, he that brought the wood is liable. If one brought the wood and another brought fire, he that brought the fire is liable. If another came and lit the fire, the one who lit the fire is liable. If the wind fanned the flames, they are all exempt. One who sent forth fire, and it consumed wood or stones or dust, he is liable, as it says: “When a fire breaks out and spreads to thorns so that the stacked corn is consumed, or the standing corn, or the field, he that kindled the fire shall surely make restitution” (Exodus 22:5) If it passed over a fence four cubits high, or over a public path, or over a river, he is exempt. One who kindled fire within his own domain, how far does it need to spread [for him to be liable]? Rabbi Eleazar ben Azariah says: We look at it as if it was in the middle of a kor’s space[75,000 square cubits]. Rabbi Eliezer says: Sixteen cubits [in every direction] like a public road. Rabbi Akiva says: Fifty cubits. Rabbi Shimon says: ‘He that kindled the fire shall surely make restitution’, all is in accordance with the nature of the fire.” ",
+ "One who set fire to a stack of sheaves and in it there were utensils and these caught fire: Rabbi Yehudah says: He must pay back for what was in it. But the Sages say: He pays only for a stack of wheat or barley. If a kid was fastened to it and a slave stood near by, and they were burnt together, he is liable. If there was a slave fastened to it and a kid stood near by and they were burnt together, he is not liable. And the Sages agree with Rabbi Yehudah that if one set fire to a large building, he must pay back for everything in it; for such is the customary for people to leave [their items] in their houses. ",
+ "If a spark went out from under the hammer and caused damage, he is liable. If a camel laden with flax passed by in the public domain and its load of flax entered into a shop and caught fire from the storeowner's candle and lit a large house on fire, the owner of the camel is liable. But if the shopkeeper left his candle outside, the shopkeeper is liable. Rabbi Judah says: If it was a Hannukah light, he is exempt. "
+ ],
+ [
+ "Greater is the rule of twofold restitution than the rule of fourfold or fivefold restitution, for the rule of twofold restitution applies both to what has life and what does not have life, while the rule of fourfold and fivefold restitution applies only to an ox or a sheep, as it says, “If a man shall steal an ox or a sheep and kill it, or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Ex. 21:37). One who steals from a thief does not pay twofold restitution; And the one who slaughters or sells what is [already] stolen does not pay fourfold or fivefold restitution.",
+ "If he stole [an ox or a sheep] according to the evidence of two witnesses and killed it or sold it according to the evidence of two others, he must pay fourfold or fivefold restitution. If he stole [an ox or a sheep] and sold it on the Sabbath, or stole it and sold it for idolatrous use or stole it and slaughtered it on the Day of Atonement; If he stole what was his father’s and slaughtered it or sold it, and afterward his father died; If he stole it and slaughtered it and then he dedicated it to the Temple—he must pay fourfold or fivefold restitution. If he stole it and then killed it for use in healing, or for food for dogs; or if he slaughtered it and it was found to be a tereifah [a torn apart animal], or if he slaughtered it in the Temple Court as common food, he must pay fourfold or fivefold restitution, Rabbi Shimon exempts in these last two cases . ",
+ "If he stole [an ox or a sheep] according to the evidence of two witnesses, and killed or sold it according to their evidence, and they are found to be zommemin [false witnesses], they must pay the whole penalty. If he stole it according to the evidence of two witnesses, and killed it or sold it according to the evidence of two other witnesses, and both pairs are found to be false witnesses, the first ones pay twofold restitution and the last ones pay threefold restitution. If the second set [only] were found to be false witnesses, the thief must make twofold restitution and they make threefold restitution. If one of the second set of witnesses was found to be a false witness, the evidence of the other is void. If one of the first set of witnesses was found to be a false witness, the entire evidence is annulled, since if there is no [evidence for] stealing there is no [evidence for] slaughtering or selling. ",
+ "If he stole [an ox or a sheep] according to the evidence of two witnesses, and slaughtered it or sold it according to the evidence of one witness or according to his own evidence, he pays twofold restitution, but not pay fourfold or fivefold restitution. If he stole [an ox or a sheep] and slaughtered it on the Sabbath, or stole it and slaughtered it for idolatrous use, or stole what was his father’s and his father died, and he afterward slaughtered or sold it, or if he stole it and then dedicated it to the Temple, and afterward slaughtered it or sold it, he pays twofold restitution but not fourfold or fivefold restitution. Rabbi Shimon says: Holy Things for which he is responsible [if damaged or lost] he must pay fourfold or fivefold restitution; but if he is not responsible for them, he is exempt. ",
+ "If he sold it all but a hundredth part, or if he had partnership in it, or if he slaughtered it and it became unfit [to be used ritually] by his own hand, or if he pierced the windpipe or rooted out its gullet, he pays twofold restitution but not fourfold or fivefold restitution. If he stole it in the owner’s domain, but slaughtered it or sold it outside the owner’s domain, or if he stole it outside the owner’s domain and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it within the owner’s domain; or if he stole it and slaughtered or sold it outside the owner’s domain, he must pay fourfold or fivefold restitution. But if he stole it and slaughtered or sold it in their domain, he is exempt. ",
+ "If he were dragging and leading it out and it died in the owner’s domain, he is exempt. If he had lifted it or taken it out of the owner’s domain and it died, he is liable. If he brought it as the firstborn offering for his son, or gave it to his creditor, or to an unpaid guardian, or to a borrower, or to a paid guardian, or to a hirer, and one of them was dragging it away and it died in the owner’s domain, he is exempt. If [one of them] had lifted it up or taken it outside the owner’s domain, he is liable. ",
+ "It is forbidden to raise small herd animals [sheep, goats, etc] in the Land of Israel, but it is permitted to rear them in Syria or in the wildernesses of the Land of Israel. It is forbidden to raise fowl in Jerusalem because of the “Holy Things”, [fowl may bring impurity in to sacrificial items] nor may priests raise them [anywhere] in the Land of Israel because of [the laws concerning] pure foods. It is forbidden to raise pigs anywhere. One should not raise a dog unless it is tied with a chain. It is forbidden to set snares for pigeons unless it be thirty ris [a measurement of distance] from an inhabited place. "
+ ],
+ [
+ "One who injures his fellow is liable concerning him for five categories [of payment]: damages, pain, healthcare, unemployment, and shame. For damages, how [is this calculated?] One who puts out his eye, cuts off his hand, breaks his leg—we see him as if he were a slave sold in the marketplace, and we evaluate how much he was worth [the injury] and how much he is worth now. Pain? When he burned him with a spit or a nail—even on his fingernail—anything where there is no [permanent] wound, we evaluate how much a similar person would want to pay to be spared this [pain]. Healthcare? When he strikes him, he is liable for his healthcare costs. If swellings arose on him, if they were because of the strike, then he is liable; but if it was not because of the strike, he is exempt. If the swelling healed and then reopened and then healed and reopened, he is liable for his healthcare. If it healed entirely, he is exempt from his healing. Unemployment? We see him as if he were a guard of gourds, since he already gave him the value [for the loss] of his hand or his leg. Shame? All depends on the one who shames and the one who is shamed. One who shames a naked person, a blind person or a sleeping person is liable. If a sleeping person embarrasses, he is exempt. One who falls from the roof and caused damage and shamed, he is liable for damages and exempt for shame, as it is written, \"[when two men fight and the wife of one comes out to save her husband,] and she puts out her hand and seizes his genitals (lit. damages his shame) [you shall cut off her hand]\" (Deuteronomy 25:11-12). No one is liable for shame unless one intended to cause it. ",
+ "This is a stringency regarding a person over an ox [causing injury]: a person pays damages, pain, healthcare, unemployment and shame, and pays the value of fetuses, while an ox [its owner] pays only damages, and is exempt from the value of fetuses.",
+ "One who strikes his father or his mother but did not cause a wound, and one who wounds his fellow on Yom Kippur, he is liable for all [five]. One who wounds a Hebrew slave (a Jew), he is liable in all [five] except for unemployment — when the slave is his. One who wounds a Canaanite slave (a Gentile) belonging to another, he is liable in all [five]. Rabbi Yehudah says: Slaves don't have shame.",
+ "The occurrence of [injuring] a deaf-mute, a shoteh, or a minor is unfortunate. One who injures them is liable, and if they injure others they are exempt. The slave and the woman: their occurrences are unfortunate. One who injures them is liable, and when they injure others they are exempt. However, they [might] pay after some time—[if the] woman becomes divorced or the slave is freed, then they are liable to pay.",
+ "One who strikes his father or his mother and wounds them, and one who injures his fellow on shabbat, is exempt from all [five] because he will be judged for his life. One who injures his own Canaanite slave (a Gentile), he is exempt from all [five].",
+ "One who shouts at his fellow, he gives him a sela (twenty zuz). Rabbi Yehudah in the name of Rabbi Yose the Galilean says: \"a maneh (one hundred zuz)\". One who slaps his fellow, he gives him two hundred zuz; with the back of the hand, he gives him four hundred zuz. If he split his ear, plucked his hair, spit [at him] and his spit touched him, stripped his cloak from him, or uncovered the head of a woman in the street, he gives him four hundred zuz. (This is the principle:) it is all according to the person's honour. Rabbi Akiva says: \"Even the poor of Israel, we see them as if they are free people who have lost their property, because they are children of Abraham, Isaac and Jacob.\" (And) there was an incident of someone uncovering the head of a woman in the street. She came before Rabbi Akiva, and he required him to give her four hundred zuz. He said to him, \"Rabbi, give me time.\" So he gave him time. [The man] watched her stand at the entrance of her courtyard, broke a pitcher in front of her, and in it was issar [eight prutot] of oil. She uncovered her head and scooped [the oil], and rubbed her hands on her head. He placed witnesses against her and he came before Rabbi Akiva. He said to him, \"Rabbi, to her I gave four hundred zuz?!\" He replied, \"You haven't said anything.\" One who injures himself, even though he is not permitted, he is exempt. Others who wound him are liable. And one who cuts his own shoots, even though he is not permitted, he is exempt. Others who cut his shoots are liable.",
+ "Even when he gives him [the payment], he will not be forgiven until he seeks it [pardon] from him, as it says, \"Therefore, restore [Abraham's] wife[—he is a prophet and will intercede for you]\" (Genesis 20:7). And from where do we know the forgiver should not be cruel? As it says, \"Abraham prayed to God and God healed Avimelech\" (Genesis 20:17). One who says, \"Put out my eye,\" \"Cut off my hand,\" \"Break my leg,\" he [who did the act] is liable. [One who says, \"Put out my eye] on the condition that you will be exempt,\" he is liable. \"Tear my clothes,\" \"Break my vessel\", he is liable. [If it was said] on the condition that you will be exempt, he is exempt. \"Do this to so-and-so on the condition that you will be exempt,\" he is liable whether it is his body or his property. "
+ ],
+ [
+ "One who stole wood and made them into utensils, or [stole] wool and made it into garments, he makes restitution according to the moment of theft. If he stole a pregnant cow and it gave birth, or [stole] a fleeced ewe, and he sheared it, he repays the value of a cow about to bear young, or [the value of] a sheep ready to be sheared. If he stole a cow, and while it was with him it was impregnated and bore young, or [if he stole a sheep] and while it was with him it grew wool and he sheared it, he makes restitution according to the moment of theft. This is the general rule: all robbers make restitution according to the moment of theft. ",
+ "If he stole a beast and it grew old, or [he stole] slaves and they grew old, he makes restitution according to the moment of the theft. Rabbi Meir says: As for slaves he [the thief] may say to him, \"Behold, what is yours is before you.’” If he stole a coin and it cracked, [if he stole] produce and it rotted, wine and it soured, he must make restitution according to the moment of the theft. But if he stole a coin and it went out of use [as currency], or it became terumah [portion given to the Kohen] and it became ritually unclean, or if it was leaven and the time of Passover passed [while it was in his possession], or a beast and it was used for a transgression, or became unfit to be offered on the altar or it was going out to be stoned, he may say to him, “behold, what is yours is before you.” ",
+ "If he gave to craftsmen to repair, and they ruined it, they must make restitution. If he gave a carpenter a litter, chest or cupboard to repair, and he ruined it, he must make restitution. If a builder undertook to tear down a wall, and he broke the stones or caused damage, he must make restitution. If he was tearing down on one side and it fell down on the other side, he is exempt; However, if it fell due to the blow, he is liable. ",
+ "One who gave wool to a dyer and the cauldron burned it, he [the dyer] must give him the value of the wool. If he dyed it poorly: if the improvement was more than the cost of the dyeing, he must pay him the cost of the dying; if the cost of the dyeing was more than the improvement, he must give only the improvement. To dye it red and he dyed it black; black and he dyed it red: Rabbi Meir says: He must give him the cost of the wool. Rabbi Yehudah says: If the improvement was more than the dyeing, he must give him the cost of the dying; if the cost of the dyeing was more than the improvement, he gives only the improvement. ",
+ "If one robbed his friend the value of a perutah and swore to him [that he had not stolen it but then later confessed], he must carry it after him even as far as Media [the restitution]. He can not give it to his son and not to his messenger, but he can give it to a messenger of the Beit Din and if he died [the robbed person], he returns it to his heirs.",
+ "If he [the robber] gave him the principal but had not given him the fifth, or if he had forgiven him the principal but not the fifth, or if had forgiven him both except for less than a perutah’s worth of the principal, he need not go after him [to restitute in full]. If he had repaid him the fifth but not the principle, or if he had forgiven him the fifth but not the principal, or if he had forgiven both except for a perutah’s worth of the principal, he must go after him. ",
+ "If he gave him the principal and swore [falsely] to him concerning the fifth, he must pay a fifth on the fifth [and so on] until the principal becomes less than a perutah's worth. So too with a deposit, as it says: “In a matter of deposit or a pledge or through robbery, or by defrauding his fellow, or by finding something lost and lying about it” (Leviticus 5:21-22), one must pay the value and the fifth and bring a guilt-offering. [if one said] “Where is my deposit?” and the other said, “It is lost,” [the depositor says] “I adjure thee”, and the other says, “Amen!”, and witnesses testify against him that he consumed it, he need pay [only] the principal. But if he confessed it on his own accord, he must repay the principal and the [added] fifth and bring a guilt-offering. ",
+ "[If depositor said] “Where is my deposit?” and the other said, “It is stolen,” [depositor responds] “I adjure you”, and the other says, “Amen!”, and witnesses testify against him that he stole it, he must make twofold restitution. But if he confessed it on his own accord he must repay the principal and the [added] fifth and bring a guilt-offering. ",
+ "One who stole from his father and swore [falsely] to him, and then he [father] died, he must repay the principal and the fifth to the father’s sons or brothers. If he does not want to or if has does not have [from which to pay], he must borrow and the creditors come and are repaid. ",
+ "One who said to his son, “I vow that you will not derive any benefit from that which is mine”, if he died, the son may inherit from him. [if the father said] both during his life and at his death, if he dies the son may not inherit from him and he must restore [what he received from his father’s inheritance] to the [father’s] sons or brothers. If he has nothing, he takes out a loan, and the creditors come and are repaid. ",
+ "One who stole from a convert and swore [falsely] to him, and the convert died, he must repay the principal and the fifth to the priests, and the guilt-offering to the altar, as it says: “If the man has no kinsman to whom restitution can be made, the amount which is repaid shall go to the priest—in addition to the ram of atonement, whereby atonement shall be made for him” (Numbers 5:8). If he was bringing the money and the guilt-offering and then died, the money shall be given to his sons, and the guilt-offering shall be left to pasture until it suffers a blemish, when it shall be sold, and its value falls as a donation [to the Temple treasury]. ",
+ "If he gave the money to the men of the priestly watch and then died, his inheritors cannot take it out of their, as it says, “Whatsoever a man gives to a priest shall be his” (Numbers 5:10). If he gave the money to Yehoyariv, and the guilt-offering to Yedayah [the first and second two weekly divisions of the 24 Temple divisions], he has fulfilled his obligation. If he gave the guilt-offering to Yehoyariv and the money to Yedayah: if the guilt-offering still remains, the sons of Yedayah shall offer it; and if not, he must bring another guilt-offering. For one who brings what he had stolen before he brings his guilt-offering, has fulfilled his obligation. If he brought his guilt-offering before he brought what he had stolen, he has not fulfilled his obligation. If he gave the principal but not the fifth, the fifth does not prevent [him from offering the guilt-offering]. "
+ ],
+ [
+ "[If] one who stole [something] and fed it to his children, or left it in front of them, [the children] are exempt from making restitution. But if it was something which is subject to mortgage, they are liable to make restitution. One may not make change from the chest of an excise collector or from the wallet of a tax collector, or accept any charity [taken] from those places. But he may accept [charity] from them at their own house or in the market.",
+ "If excise collectors took his donkey and gave him another donkey, or if bandits robbed him of his coat and gave him another coat, they are his own, since the original owners have despaired of [recovering] them. One who salvages something from a flood or from marauding troops or from bandits: if the owner despaired [of recovering such items], they belong to him. So too with a swarm of bees: if the owner despaired [of recovering the swarm], it belongs to him. Rabbi Yochanan ben Baroka said: \"A woman or child is believed if they say, ‘The swarm of bees emerged from this place.’” And one may walk within his neighbor's field to salvage his swarm - and if [in doing so] he causes damage, he must pay for the damage that he has caused - but he may not cut off a branch of [his neighbor's] tree [to save his swarm], even on condition that he pay its value. Rabbi Yishmael, the son of Rabbi Yochanan ben Beroka, says: He may even cut off [the branch] and give [its value in] money.",
+ "One who recognizes his household items or books in another’s possession, and a report of theft [of this man's possessions] had been spread in the city, the purchaser swears as to how much he paid and claims this amount. But if there was no [report of theft], the [disposition of the] matter does not issue [entirely] from his [words], for I might say that he had sold them to someone else and this one bought it from him.",
+ "Someone was walking with his jug of wine and another person was walking with his jug of honey. If the jug of honey became cracked and the one poured out his wine and salvaged the honey into his jug, he can claim no more than wages for his effort. But if he had said, “I will salvage what is yours and you will pay me the value of mine,” [the owner of the honey] is liable to reimburse him. A flood swept away his donkey and his fellow’s donkey. His own was worth one hundred and his fellow’s was worth two hundred. If he abandoned his own and saved that of his fellow, he can claim no more than wages for his effort. But if he had said, “I will save what is yours and you will pay me the value of mine,” he is liable to pay him back.",
+ "One who stole a field from his fellow and then people claiming levies on behalf of the government seized it: if the entire district was subject to these seizures, [the thief] may say to [the original owner], “Behold, what is yours is before you.” But if it was because of the robber, he must provide him with another field. If a flood swept it away, he may say to him, “Behold, what is yours is before you.” ",
+ "One who stole something from his fellow, or borrowed something, or received something as a deposit in a settled area, he may not return it to him in the wilderness. But if [he borrowed it or took the deposit] on condition that he was going out to the wilderness, he may return it to him in the wilderness.",
+ "One who said to his fellow, “I robbed you,” [or] “You lent me [something],” [or] “You deposited [something] with me, but I do not know whether I returned it or not,” he is obligated to repay. But if he said, “I do not know whether I robbed you,” [or] “[I do not know] whether you lent me [something],” or “[I do not know] whether you deposited [something] with me,” he is exempt from repaying.",
+ "One who stole a lamb from the flock and returned it, and it [subsequently] died or was stolen, he is liable for it. If the owner knew neither of its theft nor of its return, and counted the flock and found it complete, he is exempt.",
+ "One may not purchase wool, milk, or kids from herdsmen, or wood or produce from one who [is paid to] guard produce. However, one may buy garments of wool from women in Judea, and garments of linen from women in the Galilee, and calves from women in the Sharon. And in all cases in which [the seller] says to hide them away, it is forbidden. And one may buy eggs and fowl from any source.",
+ "Wool fibers that the laundryman pulls out belong to him. But those removed by the wool-comb belong to the householder. If the laundryman removes three threads, they belong to him, but if he removes more than this, they belong to the householder. If there were black threads among the white, he may remove them all and they are his. If the tailor left over thread sufficient to sew with or a piece of cloth three [fingerbreadths] by three [fingerbreadths], these belong to the householder. What a carpenter shaves off with a plane belongs to him; but what [he takes off] with a hatchet belongs to the householder. And if he was working in the householder’s domain, even the sawdust belongs to the householder."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..a9f5460f3546e2cef51cfd2c209777ba077f9d61
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,125 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "ES GIBT VIER HAUPTARTEN VON SCHÄDIGUNGEN: DURCH DEN OCHSEN, DURCH DIE GRUBE, DURCH DIE ABWEIDUNG MABE͑H UND DURCH DAS FEUER. DIE EIGENHEIT DES OCHSEN GLEICHT NICHT DER EIGENHEIT DER ABWEIDUNG, UND DIE EIGENHEIT DER ABWEIDUNG GLEICHT NICHT DER EIGENHEIT DES OCHSEN; DIE EIGENHEIT DIESER BEIDEN, IN DENEN EIN LEBENDER GEIST IST, GLEICHT NICHT DER EIGENHEIT DES FEUERS, IN DEM KEIN LEBENDER GEIST IST; UND DIE EIGENHEIT DIESER DREI, DIE SICH BEWEGEN UND SCHADEN ANRICHTEN, GLEICHT NICHT DER EIGENHEIT DER GRUBE, DIE SICH NICHT BEWEGT UND SCHADEN ANRICHTET. DAS GEMEINSAME AN IHNEN IST: ES IST IHRE ART, SCHADEN ANZURICHTEN, IHRE BEWACHUNG LIEGT DIES OB, UND WENN SIE SCHADEN ANGERICHTET HABEN, SO IST DER SCHÄDIGER VERPFLICHTET, SCHADENERSATZ MIT DEM BESTEN SEINES ACKERLANDES ZU LEISTEN.",
+ "OBLIEGT MIR DIE BEWACHUNG, SO HABE ICH DEN SCHADEN VERSCHULDET; HABE ICH DEN SCHADEN ZUM TEIL VERSCHULDET, SO BIN ICH EBENSO ERSATZPFLICHTIG, ALS HÄTTE ICH DEN GANZEN SCHADEN VERSCHULDET. DIES GILT VON GÜTERN, BEI DENEN KEINE VERUNTREUUNGERFOLGT, VON GÜTERN VON GLAUBENSGENOSSEN, VON GÜTERN, DEREN EIGENTÜMER LEGITIMIERT SIND, ÜBERALL, AUSGENOMMENAUF EINEM GEBIETE, AUF DEM NUR DER SCHÄDIGER ZUTRITT HAT, UND DAS DEM GESCHÄDIGTEN UND DEM SCHÄDIGER GEMEINSAM GEHÖRT. WIRD EIN SCHADEN ANGERICHTET, SO IST DER SCHÄDIGER VERPFLICHTET, DEN SCHADEN MIT DEM BESTEN SEINES ACKERLANDES ZU ERSETZEN.",
+ "GELDSCHÄTZUNG, GELDWERT, VOR GERICHT, DURCH ZEUGEN, DIE FREIE UND GLAUBENSGENOSSEN SIND. FRAUEN SIND IM GESETZE VON DER SCHÄDIGUNG EINBEGRIFFEN. DER GESCHÄDIGTE UND DER SCHÄDIGER TRAGEN GEMEINSAM DEN SCHADEN.",
+ "ES GIBT FÜNF FÄLLE DES NICHTVERWARNTSEINSUND FÜNF FÄLLE DES VERWARNTSEINS. EIN VIEH GILT ALS NIGHT VERWARNT HINSICHTLICH DES STOSSENS, DES ANRENNENS, DES BEISSENS, DES SIGHNIEDERLEGENS UND DES AUSSCHLAGENS. BEI DER ZAHNSCHÄDIGUNG GILT ES ALS VERWARNT HINSICHTLICH DES FRESSENS VON FÜR DIESES GEEIGNETEN SACHEN; BEI DER FUSSCHÄDIGUNG GILT ES ALS VERWARNT HINSICHTLICH DES ZERBRECHENS IM GEHEN; DER VERWARNTE OCHS, DER OCHS DES SCHÄDIGERS IM GEBIETE DES GESCHÄDIGTEN UND DER MENSCH. EIN WOLF, EIN LÖWE, EIN BÄR, EIN LEOPARD, EIN PANTHER UND EINE SCHLANGE GELTEN ALS VERWARNT. R. ELEA͑ZAR SAGT, SIND SIE GEZÄHMT, SO GELTEN SIE NICHT ALS VERWARNT; EINE SCHLANGE ABER GILT STETS ALS VERWARNT. WELCHEN UNTERSCHIED GIBT ES ZWISCHEN EINEM NICHT VERWARNTEN UND EINEM VERWARNTEN? FÜR EIN NICHT VERWARNTES IST MAN FÜR DIE HÄLFTE DES SCHADENS UND DINGLICH HAFTBAR, UND FÜR EIN VERWARNTES IST MAN FÜR DEN GANZEN SCHADEN UND PERSÖNLICH HAFTBAR."
+ ],
+ [
+ "IN WELCHEM FALLE GILT ES BEI DER FUSSCHÄDIGUNG ALS VERWARNT HINSICHTLICH DES ZERBRECHENS IM GEHEN? DAS VIEH GILT ALS VERWARNT, NUR WENN ES ETWAS IM GEWÖHNLICHEN GEHEN ZERBRICHT; WENN ES ABER AUSSCHLÄGT ODER GERÖLL UNTER SEINEN FÜSSEN ABPRALLT UND GEFÄSSE ZERBRICHT, SO IST NUR DIE HÄLFTE DES SCHADENS ZU ERSETZEN. WENN ES AUF EIN GEFÄSS TRITT UND ES ZERBRICHT, UND EIN BRUCHSTÜCK AUF EIN ANDERES FÄLLT UND ES ZERBRICHT, SO IST FÜR DAS ERSTE DER GANZE SCHADEN UND FÜR DAS ZWEITE DIE HÄLFTE DES SCHADENS ZU ERSETZEN. HÜHNER GELTEN ALS VERWARNT, WENN SIE IM GEWÖHNLICHEN GEHEN ETWAS ZERBRECHEN; WENN EINE SCHNUR AM FUSSE EINES HUHNES GEBUNDEN IST, ODER WENN ES UMHERHÜPFT UND DADURCH GEFÄSSE ZERBRICHT, SO IST NUR DIE HÄLFTE DES SCHADENS ZU ERSETZEN.",
+ "IN WELCHEM FALLE GILT ES BEI DER ZAHNSCHÄDIGUNG ALS VERWARNT HINSICHTLICH DES ESSENS VON FÜR DIESE GEEIGNETEN SACHEN? EIN VIER GILT ALS VERWARNT, WENN ES FRÜCHTE ODER KRÄUTER GEFRESSEN HAT; HAT ES ABER KLEIDUNGSSTÜCKE ODER GERÄTE GEFRESSEN, SO IST DIE HÄLFTE DES SCHADENS ZU ERSETZEN. DIES NUR, WENN ES UM GEBIETE DES GESCHÄDIGTEN ERFOLGT, WENN ABER AUF ÖFFENTLICHEM GEBIETE, SO IST DER EIGENTÜMER ERSATZFREI; HAT ES DABEI EINEN GENUSS GEHABT, SO IST DER GENUSSZU BEZAHLEN. IN WELCHEM FALLE IST NUR DER GENUSS ZU BEZAHLEN? HAT ES ETWAS IN DER MITTE DES MARKTPLATZES GEFRESSEN, SO IST NUR DER GENUSS ZU BEZAHLEN, HAT ES ETW AS AN DEN SEITEN DES MARKTPLATZESGEFRESSEN, SO IST DER SCHADEN ZU ERSETZEN, HAT ES ETWAS AM EINGANGE DES LADENS GEFRESSEN, SO IST NUR DER GENUSS ZU BEZAHLEN, WENN IM INNERN DES LADENS, SO IST DER SCHADEN ZU ERSETZEN.",
+ "WENN EIN HUND ODER EIN BÖCKCHEN VON DER SPITZE DES DACHES HERABGESPRUNGEN IST UND GERÄTE ZERBROCHEN HAT, SO IST DER GANZE SCHADEN ZU ERSETZEN, WEIL SIE ALS VERWARNT GELTEN. WENN EIN HUND EINEN KOHLENKUCHEN GEHASCHT HAT UND DAMIT ZU EINER TENNE GELAUFEN IST UND DEN KOHLENKUCHEN GEFRESSEN UND DIE TENNE IN BRAND GESTECKT HAT, SO IST FÜR DEN KOHLENKUCHEN DER GANZE SCHADEN UND FÜR DIE TENNE DIE HÄLFTEDES SCHADENS ZU ERSETZEN.",
+ "WELCHER OCHS GILT ALS VERWARNT UND WELCHER GILT ALS NICHT VERWARNT? ALS VERWARNT GILT ER, WENN DER EIGENTÜMER AN DREI TAGEN VERWARNT WORDEN IST, UND ALS NICHT VERWARNT GILT ER WIEDER, SOBALD ER DREI TAGE DAS STOSSEN UNTERLASSEN HAT — SO R. JEHUDA; R. MEÍR SAGT, ALS VERWARNT GELTE ER, SOBALD DER EIGENTÜMER DREIMAL VERWARNT WORDEN IST, UND ALS NIGHT VERWARNT GELTE ER WIEDER, WENN KINDER AN IHM HERUMTAPPEN UND ER NIGHT STÖSST.",
+ "IN WELCHEM FALLE GILT DIES VOM OCHSEN DES SCHÄDIGERS IM GEBIETE DES GESCHÄDIGTEN? HAT ER AUF ÖFFENTLICHEM GEBIETE GESTOSSEN, ANGERANNT, GEBISSEN, SICH NIEDERGELEGTODER AUSGESCHLAGEN, SO IST DIE HÄLFTE DES SCHADENS ZU ERSETZEN; WENN ABER IM GEBIETE DES GESCHÄDIGTEN, SO IST, WIE R. TRYPHON SAGT, DER GANZE SCHADEN, UND WIE DIE WEISEN SAGEN, DIE HÄLFTE DES SCHADENS ZU ERSETZEN. R. TRYPHON SPRACH ZU IHNEN: WENN BEI DER ZAHNSCHÄDIGUNG UND DER FUSSCHÄDIGUNG, WOBEI ES AUF ÖFFENTLICHEM GEBIETE SO WEIT ERLEICHTERT WORDEN IST, FÜR SIE ÜBERHAUPT NICHTS ZU ERSETZEN, IM GEBIETE DES GESCHÄDIGTEN ERSCHWERT WORDEN IST, DASS FÜR SIE DER GANZE SCHADEN ZU ERSETZEN IST, UM WIEVIEL MEHR MUSS BEI DER HORNSCHÄDIGUNG, BEI DER ES AUF ÖFFENTLICHEM GEBIETE ERSCHWERT WORDEN IST, DIE HÄLFTE DES SCHADENS ZU ERSETZEN, IM GEBIETE DES GESCHÄDIGTEN ERSCHWERT WERDEN, DASS DAFÜR DER GANZE SCHADEN ZU ERSETZEN SEI!? SIE ERWIDERTEN IHM: ES GENÜGT, WENN DAS GEFOLGERTE DEM GLEICHT, WOVON ES GEFOLGERT WIRD; WIE NUN AUF ÖFFENTLICHEM GEBIETE NUR DIE HÄLFTE DES SCHADENS ZU ERSETZEN IST, EBENSO IST IM GEBIETE DES GESCHÄDIGTEN NUR DIE HÄLFTE DES SCHADENS ZU ERSETZEN. ER ENTGEGNETE IHNEN: ICH FOLGERE NICHT DIE HORNSCHÄDIGUNG VON DER HORNSCHÄDIGUNG, SONDERN DIE HORNSCHÄDIGUNG VON DER FUSSCHÄDIGUNG: WENN ES IN EINEM FALLE, WOBEI ES HINSICHTLICH DER ZAHNSCHÄDIGUNG UND DER FUSSCHÄDIGUNG ERLEICHTERT WORDEN IST, NÄMLICH AUF ÖFFENTLICHEM GEBIETE, HINSICHTLICH DER HORNSCHÄDIGUNG ERSCHWERT WORDEN IST, UM WIEVIEL MEHR MUSS IN EINEM FALLE, IN DEM ES HINSICHTLICH DER ZAHNSCHÄDIGUNG UND DER FUSSCHÄDIGUNG ERSCHWERT WORDEN IST, NÄMLICH IM GEBIETE DES GESCHÄDIGTEN, HINSICHTLICH DER HORNSCHÄDIGUNG ERSCHWERT WERDEN. JENE ERWIDERTEN IHM: ES GENÜGT, WENN DAS GEFOLGERTE DEM GLEICHT, WOVON GEFOLGERT WIRD: WIE AUF ÖFFENTLICHEM GEBIETE NUR DIE HÄLFTE DES SCHADENS ZU ERSETZEN IST, EBENSO IST IM GEBIETE DES GESCHÄDIGTEN NUR DIE HÄLFTE DES SCHADENS ZU ERSETZEN.",
+ "EIN MENSCH GILT STETS ALS VERWARNT, OB UNVORSÄTZLICH ODER VORSÄTZLICH, OB WACHEND ODER SCHLAFEND. HAT ER DAS AUGE SEINES NÄCHSTEN GEBLENDET ODER DESSEN GERÄTE ZERBROCHEN, SO MUSS ER DEN GANZEN SCHADEN ERSETZEN."
+ ],
+ [
+ "WENN JEMAND EINEN KRUG AUF ÖFFENTLICHEM GEBIETE HINSTELLT UND EIN ANDERER KOMMT, AN DIESEM STRAUCHELT UND IHN ZERBRICHT, SO IST ER ERSATZFREI; KOMMT ER DARAN ZU SCHADEN, SO IST DER EIGENTÜMER DES FASSES ZUR ENTSCHÄDIGUNG VERPFLICHTET. WENN EINEM EIN KRUG AUF ÖFFENTLICHEM GEBIETE ZERBRICHT UND JEMAND DURCH DAS WASSER AUSGLEITET ODER AN EINER SCHERBE ZU SCHADEN KOMMT, SO IST ER ZUR ENTSCHÄDIGUNG VERPFLICHTET. R. JEHUDA SAGT, WENN MIT ABSICHT, SEI ER ZUR ENTSCHÄDIGUNG VERPFLICHTET, WENN OHNE ABSICHT, SEI ER FREI.",
+ "WENN JEMAND AUF ÖFFENTLICHEM GEBIETE WASSER AUSGIESST UND EINER DARAN ZU SCHADEN KOMMT, SO IST ER ZUR ENTSCHÄDIGUNG VERPFLICHTET. WENN JEMAND DORNEN ODER GLAS VERSTECKT ODER EINEN ZAUN AUS DORNEN HERGESTELLT HAT, ODER WENN SEINE WAND AUF ÖFFENTLICHES GEBIET GEFALLEN IST UND ANDERE DARAN ZU SCHADEN GEKOMMEN SIND, SO IST ER ZUR ENTSCHÄDIGUNG VERPFLICHTET.",
+ "WENN JEMAND STROH UND STOPPELN ZUR VERDÜNGERUNG AUF ÖFFENTLICHES GEBIET HINAUSBRINGT UND EINER DADURCH ZU SCHADEN KOMMT, SO IST ER ZUR ENTSCHÄDIGUNG VERPFLICHTET, UND WER ZUVORKOMMT, DEM GEHÖREN SIE. R. ŠIMO͑N B. GAMLIÉL SAGT: WER SCHADENANRICHTENDE SACHEN AUF ÖFFENTLICHES GEBIET BRINGT, IST, WENN SIE SCHADEN ANRICHTEN, ZUR ENTSCHÄDIGUNG VERPFLICHTET, UND WER ZUVORKOMMT, DEM GEHÖREN SIE. WENN JEMAND RINDERMIST AUF ÖFFENTLICHEM GEBIETE ROLLT UND EINER DADURCH ZU SCHADEN KOMMT, SO IST ER ZUR ENTSCHÄDIGUNG VERPFLICHTET.",
+ "WENN ZWEI TÖPFER HINTER EINANDER GEHEN UND DER ERSTE STRAUCHELT UND HINFÄLLT, UND DER ZWEITE DURCH DEN ERSTEN STRAUCHELT, SO IST DER ERSTE ZUR ENTSCHÄDIGUNG DES ZWEITEN VERPFLICHTET.",
+ "WENN DER EINE MIT SEINEM FASSE KOMMT UND DER ANDERE MIT SEINEM BALKEN UND DER KRUG DES EINEN AM BALKEN DES ANDEREN ZERBRICHT, SO IST ER ERSATZFREI, DENN WIE DER EINE IST AUCH DER ANDERE ZU GEHEN BERECHTIGT. BEFAND SICH DER BALKENTRÄGER VORAN UND DER FASSTRÄGER HINTER IHM, UND ZERBRACH DAS FASS AM BALKEN, SO IST DER BALKENTRÄGER ERSATZFREI. BLIEB DER BALKENTRÄGER STEHEN, SO IST ER ERSATZPFLICHTIG; WENN ER ABER DEM FASSTRÄGER ZUGERUFEN HAT, DASS ER STEHEN BLEIBE, SO IST ER ERSATZFREI. BEFAND SICH DER FASSTRÄGER VORAN UND DER BALKENTRÄGER HINTER IHM, UND ZERBRACH DAS FASS AM BALKEN, SO IST ER ERSATZPFLICHTIG. BLIEB DER FASSTRÄGER STEHEN, SO IST ER ERSATZFREI; WENN ER ABER DEM BALKENTRÄGER ZUGERUFEN HAT, DASS ER STEHEN BLEIBE, SO IST ER ERSATZPFLICHTIG. EBENSO IN DEM FALLE, WENN DER EINE MIT SEINER LEUCHTE UND DER ANDERE MIT SEINEM FLACHSE KOMMT.",
+ "WENN ZWEI AUF ÖFFENTLICHEM GEBIETE GEHEN, ODER DER EINE LÄUFT UND DER ANDERE GEHT, ODER BEIDE LAUFEN, UND EINER DEN ANDEREN BESCHÄDIGT, SO IST ER FREI.",
+ "WENN JEMAND HOLZ AUF ÖFFENTLICHEM GEBIETE SPALTET UND IN PRIVATGEBIET SCHADEN ANRICHTET, ODER IN PRIVATGEBIET, UND AUF ÖFFENTLICHEM GEBIETE SCHADEN ANRICHTET, ODER IN PRIVATGEBIET, UND IN EINEM ANDEREN PRIVATGEBIETE SCHADEN ANRICHTET, SO IST ER ERSATZPFLICHTIG.",
+ "WENN ZWEI NICHT VERWARNTE OCHSEN EINANDER VERLETZT HABEN, SO IST FÜR DIE ÜBERSTEIGENDE SCHÄDIGUNGDIE HÄLFTE ZU ERSETZEN; SIND BEIDE VERWARNT, SO IST DIE ÜBERSTEIGENDE SCHÄDIGUNG VOLLSTÄNDIG ZU ERSETZEN; IST EINER NICHT VERWARNT UND DER ANDERE VERWARNT, SO IST, WENN DER VERWARNTE DEN NICHT VERWARNTEN MEHR VERLETZT HAT, DIE ÜBERSTEIGENDE SCHÄDIGUNG VOLLSTÄNDIG, UND WENN DER NICHT VERWARNTE DEN VERWARNTEN, DIE HÄLFTE ZU ERSETZEN. EBENSO IST, WENN ZWEI MENSCHEN EINANDER VERLETZEN, DIE ÜBERSTEIGENDE SCHÄDIGUNG VOLLSTÄNDIG ZU ERSETZEN. WENN EIN MENSCH EINEN VERWARNTEN OCHSEN UND DER VERWARNTE OCHS DEN MENSCHEN VERLETZT, SO IST DIE ÜBERSTEIGENDE SCHÄDIGUNG VOLLSTÄNDIG ZU ERSETZEN. WENN EIN MENSCH EINEN NICHT VERWARNTEN OCHSEN UND DER NICHT VERWARNTE OCHS DEN MENSCHEN VERLETZT, SO IST, WENN DER MENSCH DEN NICHT VERWARNTEN OCHSEN MEHR VERLETZT HAT, DIE ÜBERSTEIGENDE SCHÄDIGUNG VOLLSTÄNDIG, UND WENN DER NICHT VERWARNTE OCHS DEN MENSCHEN, DIE HÄLFTE ZU ERSETZEN. R. A͑QIBA SAGT, AUCH WENN DER NICHT VERWARNTE OCHS DEN MENSCHEN MEHR VERLETZT HAT, SEI DIE ÜBERSTEIGENDE SCHÄDIGUNG VOLLSTÄNDIG ZU ERSETZEN.",
+ "WENN EIN OCHS IM WERTE EINER MINEEINEN OCHSEN IM WERTE VON ZWEIHUNDERT ZUZ NIEDERGESTOSSEN HAT UND DAS AAS NICHTS WERT IST, SO ERHÄLT DER GESCHÄDIGTE DEN GANZEN OCHSEN. WENN EIN OCHS IM WERTE VON ZWEIHUNDERT ZUZ EINEN OCHSEN IM WERTE VON ZWEIHUNDERT ZUZ NIEDERGESTOSSEN HAT UND DAS AAS NICHTS WERT IST, SO HEISST ES HIERÜBER, WIE R. MEÍR SAGT:so sollen sie den lebenden Ochsen verkaufen und den Erlös teilen. R. JEHUDA SPRACH ZU IHM: SO IST ZWAR DIE HALAKHA, ABER DU ERHÄLTST NUR AUFRECHT DIE VORSCHRIFT: so sollen sie den lebenden Ochsen verkaufen und den Erlös teilen, NICHT ABER DIE VORSCHRIFT: und auch den des toten sollen sie teilen. DIES BEZIEHT SICH VIELMEHR AUF DEN FALL, WENN EIN OCHS IM WERTE VON ZWEIHUNDERT ZUZ EINEN OCHSEN IM WERTE VON ZWEIHUNDERT ZUZ NIEDERGESTOSSEN HAT UND DAS AAS FÜNFZIG ZUZ WERT IST; DER EINE ERHÄLT DIE HÄLFTE DES LEBENDEN UND DIE HÄLFTE DES TOTEN, UND DER ANDERE ERHÄLT DIE HÄLFTE DES LEBENDEN UND DIE HÄLFTE DES TOTEN.",
+ "WEGEN MANCHER TAT IST MAN SCHULDIG, WENN SEIN OCHS SIE BEGEHT, UND FREI, WENN MAN SIE SELBER BEGEHT, UND WEGEN MANCHER IST MAN FREI, WENN SEIN OCHS SIE BEGEHT, UND SCHULDIG, WENN MAN SIE SELBER BEGEHT. WENN SEIN OCHS JEMAND BESCHÄMT, SO IST MAN FREI, WENN MAN ABER SELBER JEMAND BESCHÄMT, SO IST MAN SCHULDIG; WENN SEIN OCHS DAS AUGE SEINES SKLAVEN BLENDET ODER IHM EINEN ZAHN AUSSCHLÄGT, SO IST MAN FREI, WENN MAN ABER SELBER SEINEM SKLAVEN EIN AUGE BLENDET ODER IHM EINEN ZAHN AUSSCHLÄGT, SO IST MAN SCHULDIG. WENN SEIN OCHS SEINEN VATER ODER SEINE MUTTER VERLETZT, SO IST MAN SCHULDIG, WENN MAN ABER SELBER SEINEN VATER ODER SEINE MUTTER VERLETZT, SO IST MAN FREI; WENN SEIN OCHS EINE TENNE AM ŠABBATH IN BRAND STECKT, SO IST MAN SCHULDIG, WENN MAN ABER SELBER EINE TENNE AM ŠABBATH IN BRAND STECKT, SO IST MAN FREI, WEIL MAN DAS LEBEN VERWIRKT HAT.",
+ "WENN EIN OCHS EINEN ANDEREN OCHSEN VERFOLGT HAT UND DIESER BESCHÄDIGT WIRD, UND DARAUF DER EIGENTÜMER DESSELBEN SAGT: DEIN OCHS HAT IHN BESCHÄDIGT, UND DER ANDERE SAGT: NEIN DOCH, ER HAT SICH AN EINEM STEINEVERLETZT, SO HAT DERJENIGE, DER VOM ANDEREN FORDERT, DEN BEWEIS ZU ERBRINGEN. WENN ZWEI OCHSEN EINEN VERFOLGT HABEN UND DARAUF DER EIGENTÜMER DES EINEN SAGT: DEIN OCHS HAT IHN BESCHÄDIGT, UND DER DES ANDEREN SAGT: DEIN OCHS HAT IHN BESCHÄDIGT, SO SIND BEIDE ERSATZFREI; GEHÖREN SIE BEIDE EINEM EIGENTÜMER, SO IST ER FÜR BEIDE ERSATZPFLICHTIG. WENN EINER GROSS UND EINER KLEIN IST, UND DER GESCHÄDIGTE SAGT: DER GROSSE HAT IHN BESCHÄDIGT, UND DER SCHÄDIGER SAGT: NEIN DOCH, DER KLEINEHAT IHN BESCHÄDIGT, ODER WENN EINER NICHT VERWARNT UND DER ANDERE VERWARNT IST, UND DER GESCHÄDIGTE SAGT: DER VERWARNTE HAT IHN BESCHÄDIGT, UND DER SCHÄDIGER SAGT: NEIN DOCH, DER NICHT VERWARNTE HAT IHN BESCHÄDIGT, SO HAT DERJENIGE, DER VOM ANDEREN FORDERT, DEN BEWEIS ZU ERBRINGEN. WENN ES ZWEI BESCHÄDIGTE SIND, EIN GROSSER UND EIN KLEINER, UND ZWEI SCHÄDIGER, EIN GROSSER UND EIN KLEINER, UND DER GESCHÄDIGTE SAGT: DER GROSSE HAT DEN GROSSEN UND DER KLEINE HAT DEN KLEINEN BESCHÄDIGT, UND DER SCHÄDIGER SAGT: NEIN DOCH, DER KLEINE HAT DEN GROSSEN UND DER GROSSE HAT DEN KLEINEN BESCHÄDIGT, ODER WENN EINER NICHT VERWARNT UND DER ANDERE VERWARNT IST, UND DER GESCHÄDIGTE SAGT: DER VERWARNTE HAT DEN GROSSEN UND DER NICHT VERWARNTE HAT DEN KLEINEN BESCHÄDIGT, UND DER SCHÄDIGER SAGT: NEIN DOCH, DER NICHT VERWARNTE HAT DEN GROSSEN UND DER VERWARNTE HAT DEN KLEINEN BESCHÄDIGT, SO HAT DERJENIGE, DER VOM ANDEREN FORDERT, DEN BEWEIS ZU ERBRINGEN."
+ ],
+ [
+ "WENN EIN OCHS VIER ODER FÜNF OCHSEN HINTEREINANDER NIEDERGESTOSSEN HAT, SO ERHÄLT ZUERST DER LETZTGESCHÄDIGTE ERSATZ, BLEIBT ETWAS ZURÜCK, SO ERHÄLT ES DER VORLETZTE, UND BLEIBT ETWAS ZURÜCK, SO ERHÄLT ES DER VORVORLETZTE; DER LETZTERE IST IMMER IM VORTEIL – SO R. MEÍR. R. ŠIMO͑N SAGT, WENN EIN OCHS IM WERTE VON ZWEIHUNDERT ZUZ EINEN OCHSEN IM WERTE VON ZWEIHUNDERT ZUZ NIEDERGESTOSSEN HAT, UND DAS AAS NICHTS WERT IST, SO ERHÄLT DER EINE EINE MINE UND DER ANDERE EINE MINE; HAT ER WIEDERUM EINEN OCHSEN IM WERTE VON ZWEIHUNDERT ZUZ NIEDERGESTOSSEN, SO ERHÄLT DER LETZTE EINE MINE UND DIE BEIDEN ERSTEN JE FÜNFZIG ZUZ; HAT ER WIEDERUM EINEN OCHSEN IM WERTE VON ZWEIHUNDERT ZUZ NIEDERGESTOSSEN, SO ERHÄLT DER LETZTE EINE MINE, DER VORLETZTE FÜNFZIG ZUZ UND DIE BEIDEN ERSTEN JE EINEN GOLDDENAR.",
+ "WENN EIN OCHS VERWARNT IST HINSICHTLICH SEINER ART, NICHT ABER VERWARNT IST HINSICHTLICH EINER ANDEREN ART, HINSICHTLICH MENSCHEN, NICHT ABER HINSICHTLICH TIERE, HINSICHTLICH KLEINER, NICHT ABER HINSICHTLICH GROSSER, SO IST FÜR DAS, HINSICHTLICH DESSEN ER VERWARNT IST, DER GANZE SCHADEN ZU ZAHLEN, UND FÜR DAS, HINSICHTLICH DESSEN ER NICHT VERWARNT IST, DIE HÄLFTE DES SCHADENS ZU ZAHLEN. SIE SPRACHEN VOR R. JEHUDA: WIE IST ES, WENN ER HINSICHTLICH DER ŠABBATHE VERWARNTIST UND NICHT HINSICHTLICH DER WOCHENTAGE? ER ERWIDERTE IHNEN: FÜR AM ŠABBATH ANGERICHTETEN SCHADEN IST DER VOLLSTÄNDIGE ERSATZ ZU ZAHLEN, FÜR WOCHENTAGS ANGERICHTETEN SCHADEN IST DIE HÄLFTE ZU ZAHLEN. WANN GILT ER WIEDER ALS NICHT VERWARNT? WENN ER ES AN DREI ŠABBATHEN UNTERLASSEN HAT.",
+ "WENN EIN OCHS EINES JISRAE͑LITEN EINEN OCHSEN DES HEILIGTUMS, ODER EIN OCHS DES HEILIGTUMS EINEN OCHSEN EINES JISRAE͑LITEN NIEDERGESTOSSEN HAT, SO IST KEIN ERSATZ ZU ZAHLEN, DENN ES HEISST: den Ochsen seines Nächsten, NICHT ABER DEN OCHSEN DES HEILIGTUMS. WENN EIN OCHS EINES JISRAE͑LITEN EINEN OCHSEN EINES NICHTJUDEN NIEDERGESTOSSEN HAT, SO IST ER ERSATZFREI; WENN ABER EIN OCHS EINES NICHTJUDEN EINEN OCHSEN EINES JISRAE͑LITEN NIEDERGESTOSSEN HAT, SO HAT ER, OB VERWARNT ODER NICHT VERWARNT, DEN GANZEN SCHADEN ZU ZAHLEN.",
+ "WENN EIN OCHS EINES VOLLSINNIGENEINEN OCHSEN EINES TAUBEN, BLÖDEN ODER MINDERJÄHRIGEN NIEDERGESTOSSEN HAT, SO IST ER ERSATZPFLICHTIG, WENN ABER DER EINES TAUBEN, BLÖDEN ODER MINDERJÄHRIGEN EINEN OCHSEN EINES VOLLSINNIGEN NIEDERGESTOSSEN HAT, SO IST ER ERSATZFREI. WENN DER OCHS EINES TAUBEN, BLÖDEN ODER MINDERJÄHRIGEN GESTOSSEN HAT, SO STELLE IHM DAS GERICHT EINEN VORMUND UND MAN RICHTE DIE VERWARNUNG AN DEN VORMUND. IST DER TAUBE HÖREND, DER BLÖDE VERSTÄNDIG UND DER MINDERJÄHRIGE VOLLJÄHRIG GEWORDEN, SO GILT ER WIEDER ALS NIGHT VERWARNT – SO R. MEÍR; R. JOSE SAGT, ER VERBLEIBE BEI SEINEM BISHERIGEN ZUSTANDE. DER KAMPFSTIERIST NICHT DES TODES SCHULDIG, DENN ES HEISST:wenn stoßen wird, NICHT ABER, WENN MAN IHN ZUM STOSSEN ANHÄLT.",
+ "WENN EIN OCHS EINEN MENSCHEN NIEDERGESTOSSEN HAT UND DIESER GESTORBEN IST, SO IST, WENN ER VERWARNT IST, DAS LÖSEGELD ZU ZAHLEN, UND WENN ER NIGHT VERWARNT IST, KEIN LÖSEGELD ZU ZAHLEN; IN DEM EINEN FALLE WIE IM ANDEREN IST ER DES TODES SCHULDIG. DIES GILT AUCH VON EINEM SOHNE UND EINER TOCHTER. HAT ER EINEN SKLAVEN ODER EINE MAGD NIEDERGESTOSSEN, SO HAT DER EIGENTÜMER DREISSIG SELA͑ ZU ZAHLEN, EINERLEI OB SIE HUNDERT MINEN ODER NUR EINEN DENAR WERT SIND.",
+ "WENN EIN OCHS SICH AN EINER WAND REIBT UND DIESE AUF EINEN MENSCHEN FÄLLT, ODER WENN ER ES AUF EIN TIER ABGESEHEN UND EINEN MENSCHEN GETÖTET HAT, ODER AUF EINEN NICHTJUDEN UND EINEN JISRAÉLITEN GETÖTET HAT, ODER AUF EINE FEHLGEBURT UND EINEN LEBENSFÄHIGEN GETÖTET HAT, SO IST ER FREI.",
+ "DER OCHS EINER FRAU, DER OCHS VON WAISEN, DER OCHS EINES VOBMUNDES, DER OCHS DER WÜSTE, DER OCHS DES HEILIGTUMS UND DER OCHS EINES PROSELYTEN, DER OHNE ERBEN GESTORBEN IST, UNTERLIEGEN DER TODESSTRAFE. R. JEHUDA SAGT, DER OCHS DER WÜSTE, DER OCHS DES HEILIGTUMS UND DER OCHS EINES PROSELYTEN, DER OHNE ERBEN GESTORBEN IST, SIND VON DER TODESSTRAFE FREI, WEIL SIE KEINE EIGENTÜMER HABEN.",
+ "WENN EIN OCHS ZUR STEINIGUNG ABGEFÜHRT WIRD UND SEIN EIGENTÜMER IHN DEM HEILIGTUME WEIHT, SO IST DIE WEIHUNG UNGÜLTIG; SCHLACHTET ER IHN, SO IST DAS FLEISCH VERBOTEN; WENN ABER VOR DER URTEILSFÄLLUNG, SO IST, WENN ER IHN DEM HEILIGTUME WEIHT, DIE WEIHUNG GÜLTIG, UND WENN ER IHN SCHLACHTET, DAS FLEISCH ERLAUBT.",
+ "WENN JEMAND SEINEN OCHSEN EINEM UNENTGELTLICHEN HÜTER, EINEM ENTLEIHER, EINEM LOHNHÜTER ODER EINEM MIETER ÜBERGEBEN HAT, SO TRETEN SIE AN DIE STELLE DES EIGENTÜMERS; SIE HABEN, WENN ER VERWARNT IST, DEN GANZEN SCHADEN, UND WENN ER NICHT VERWARNT IST, DIE HÄLFTE DES SCHADENS ZU ZAHLEN. WENN SEIN EIGENTÜMER IHN MIT DEM HALFTER ANGEBUNDEN UND VOR IHM DIE TÜR GEHÖRIGABGESCHLOSSEN HAT, UND ER DENNOCH HERAUSGEKOMMEN IST UND SCHADEN ANGERICHTET, SO IST ER, OB VERWARNT ODER NICHT VERWARNT, ERSATZPFLICHTIG – SO R. MEÍR; R. JEHUDA SAGT, WEGEN EINES NICHT VERWARNTEN SEI ER ERSATZPFLICHTIG, UND WEGEN EINES VERWARNTEN SEI ER ERSATZFREI, DENN ES HEISST:und sein Eigentümer ihn nicht bewacht, UND DIES IST EINE BEWACHUNG. R. ELIE͑ZER SAGT, FÜR EINEN SOLCHEN GEBE ES KEINE ANDERE BEWACHUNG ALS DAS MESSER."
+ ],
+ [
+ "WENN EIN OCHS EINE KUH NIEDERGESTOSSEN HAT UND IHRE GEBURT SICH AN IHRER SEITE TOT BEFINDET, UND MAN NICHT WEISS, OB SIE VOR DEM STOSSEN ODER NACH DEM STOSSEN GEWORFEN HAT. SO IST FÜR DIE KÜH DIE HÄLFTE DES SCHADENS UND FÜR DIE GEBURT EIN VIERTEL DES SCHADENS ZU ZAHLEN; EBENSO IST, WENN EINE KUH EINEN OCHSEN NIEDERGESTOSSEN HAT UND IHRE GEBURT SICH AN IHRER SEITE BEFINDET, UND MAN NICHT WEISS, OB SIE VOR DEM STOSSEN ODER NACH DEM STOSSEN GEWORFEN HAT, VON DER KUH DIE HÄLFTE DES SCHADENS UND VON DER GEBURT EIN VIERTEL DES SCHADENS EINZUFORDERN.",
+ "WENN DER TÖPFER UNBEFUGT SEINE TÖPFE IN DEN HOF DES HAUSHERRN GEBRACHT HAT UND EIN VIEH DES HAUSHERRN SIE ZERBRICHT, SO IST ER ERSATZFREI; BESCHÄDIGT ES SICH AN DIESEN, SO IST DER EIGENTÜMER DER TÖPFE ERSATZPFLICHTIG; HAT ER SIE ABER MIT BEFUGNIS HINEINGEBRACHT, SO IST DER EIGENTÜMER DES HOFES ERSATZPFLICHTIG. WENN ER UNBEFUGT SEINE FRÜCHTE IN DEN HOF DES EAUSHERRN GEBRACHT HAT UND EIN VIEH DES HAUSHERRN SIE AUFFRISST, SO IST ER ERSATZFREI; KOMMT ES DURCH DIESE ZU SCHADEN, SO IST DER EIGENTÜMER DER FRÜCHTE ERSATZPFLICHTIG; HAT ER SIE ABER MIT BEFUGNIS HINEINGEBRACHT, SO IST DER EIGENTÜMER DES HOFES ERSATZPFLICHTIG.",
+ "WENN ER UNBEFUGT SEINENOCHSEN IN DEN HOF DES HAUSHERRN GEBRACHT HAT UND DER OCHS DES HAUSHERRN IHN NIEDERSTÖSST ODER DER HUND DES HAUSHERRN IHN BEISST, SO IST ER ERSATZFREI; WENN ER ABER DEN OCHSEN DES HAUSHERRN NIEDERSTÖSST, SO IST ER ERSATZPFLICHTIG. FÄLLT ER IN SEINEN BRUNNENUND VERPESTET DAS WASSER, SO IST ER ERSATZPFLICHTIG. WENN SICH SEIN VATER ODER SEIN SOHN DARINBEFUNDEN HAT, SO HAT ER DAS LÖSEGELD ZU ZAHLEN; HAT ER IHN ABER MIT BEFUGNIS HINEINGEBRACHT, SO IST DER EIGENTÜMER DES HOFES ERSATZPFLICHTIG. RABBI SAGT, IN ALL DIESEN FÄLLEN SEI ER NUR DANN ERSATZPFLICHTIG, WENN ER DESSEN BEWACHUNG ÜBERNOMMENHAT.",
+ "WENN EIN OCHS AUF EINEN ANDEREN ABGESEHEN UND EINE FRAU GESTOSSEN HAT UND IHR DIE KINDER ABGEGANGEN SIND, SO IST KEIN ERSATZ FÜR DIE KINDER ZU ZAHLEN; WENN ABER EIN MENSCH AUF EINEN ANDEREN ABGESEHEN UND EINE FRAU GESTOSSEN HAT UND IHR DIE KINDER ABGEGANGEN SIND, SO HAT ER DEN ERSATZ FÜR DIE KINDER ZU ZAHLEN. AUF WELCHE WEISE ERFOLGT DER ERSATZ FÜR DIE KINDER? MAN SCHÄTZE DIE FRAU, WIEVIEL SIE VOR DER GEBURT WERT WAR UND WIEVIEL SIE NACH DER GEBURT WERT IST. R. ŠIMO͑N B. GAMLIÉL SPRACH: WIESO DIES, EINE FRAU NIMMT JA NACH DER GEBURT AN WERTZU!? MAN SCHÄTZE VIELMEHR, WIEVIEL DIE KINDER WERT WÄREN, UND DIES MUSS ER DEM EHEMANNE ERSETZEN. HAT SIE KEINEN EHEMANN, SO ZAHLE ER AN SEINE ERBEN; IST SIE EINE FREIGELASSENE SKLAVIN ODER EINE PROSELYTIN, SO IST ER ERSATZFREI.",
+ "WER EINE GRUBE AUF PRIVATGEBIET GRÄBT UND SIE NACH ÖFFENTLICHEM GEBIETE HIN ÖFFNET, ODER AUF ÖFFENTLICHEM GEBIETE UND SIE NACH PRIVATGEBIET HIN ÖFFNET, ODER AUF PRIVATGEBIET UND SIE NACH EINEM ANDEREN PRIVATGEBIET HIN ÖFFNET, IST ERSATZPFLICHTIG.WENN JEMAND EINE GRUBE AUF ÖFFENTLICHEM GEBIETE GEGRABEN HAT UND EIN OCHS ODER EIN ESEL IN DIESE FÄLLT, SO IST ER ERSATZPFLICHTIG. ER IST ERSATZPFLICHTIG, EINERLEI OB ER EINE GRUBE, EINEN GRABEN, EINE HÖHLE, EINE VERTIEFUNG ODER EINE RINNE GEGRABEN HAT. WESHALB ABER WIRD VON EINER GRUBE GESPROCHEN? WIE EINE GRUBE ZU TÖTEN GEEIGNET UND ZEHN HANDBREITEN TIEF IST, EBENSO AUCH ALLES ANDERE, WAS ZU TÖTEN GEEIGNET UND ZEHN HANDBREITEN TIEF IST. WENN SIE WENIGER ALS ZEHN HANDBREITEN TIEF IST UND EIN OCHS ODER EIN ESEL DA HINEINFÄLLT UND VERENDET, SO IST ER ERSATZFREI; WIRD ER BESCHÄDIGT, SO IST ER ERSATZPFLICHTIG.",
+ "WENN EINE GRUBE ZWEI TEILHABERN GEHÖRT UND DER EINE AN DIESER VORÜBERGEHT UND SIE NICHT ZUDECKT, UND DER ANDERE EBENFALLS, UND SIE NICHT ZUDECKT, SO IST DER ANDERE ERSATZPFLICHTIG. WENN DER EINE DIE GRUBE ZUGEDECKT HATTE, UND DARAUF DER ZWEITE KOMMT UND SIE OFFEN FINDET UND NIGHT ZUDECKT, SO IST DER ZWEITE ERSATZPFLICHTIG. WENN ER SIE GEHÖRIG ZUGEDECKT HAT UND EIN OCHS ODER EIN ESEL IN DIESE HINEINFÄLLT UND VERENDET, SO IST ER ERSATZFREI; WENN ER SIE ABER NICHT GEHÖRIG ZUGEDECKT HAT UND EIN OCHS ODER EIN ESEL IN DIESE HINEINFÄLLT UND VERENDET, SO IST ER ERSATZPFLICHTIG. FÄLLT EIN OCHS DURCH DEN SCHALL DES GRABENSVORWÄRTS HINEIN, SO IST ER ERSATZPFLICHTIG, WENN ABER DURCH DEN SCHALL DES GRABENS RÜCKWÄRTS, SO IST ER ERSATZFREI. WENN DA EIN OCHS MIT SEINEM JOCHE HINEINFÄLLT UND DIESES ZERBRICHT, ODER EIN ESEL MIT SEINEM GESCHIRR UND DIESES ZERREISST, SO IST ER FÜR DAS VIEH ERSATZPFLICHTIG, UND FÜR DIE GERÄTE ERSATZFREI. FÄLLT DA EIN TAUBER, BLÖDER ODER JUNGER OCHS HINEIN, SO IST ER ERSATZPFLICHTIG; WENN EIN SOHN ODER EINE TOCHTER, EIN SKLAVE ODER EINE MAGD, SO IST ER ERSATZFREI.",
+ "EINERLEI OB EIN OCHS ODER IRGEND EIN ANDERES VIEH, SIE GLEICHEN EINANDER HINSICHTLICH DES HINEINFALLENS IN EINE GRUBE, DER ENTFERNUNG VOM BERGE SINAJ, DER ZAHLUNG DES DOPPELTEN, DER WIEDERBRINGUNG DES VERLORENEN, DER ENTLADUNG, DES MAULSCHLIESSENS, DER GATTUNGSMISCHUNGUND DER ŠABBATHRUHE, UND DASSELBE GILT AUCH VON EINEM WILD UND EINEM GEFLÜGEL. WESHALB HEISST ES DEMNACH. ein Ochs oder ein Esel? WEIL DIE SCHRIFT VOM GEWÖHNLICHEN SPRICHT."
+ ],
+ [
+ "WENN JEMAND KLEINVIEH IN DEN PFERCH HINEINGEBRACHT UND VOR IHM GEHÖRIG ABGESCHLOSSEN HAT, UND ES HERAUSKOMMT UND SCHADEN ANRICHTET, SO IST ER ERSATZFREI; WENN ER ABER VOR IHM NICHT GEHÖRIG ABGESCHLOSSEN HAT UND ES HERAUSKOMMT UND SCHADEN ANRICHTET, SO IST ER ERSATZPFLICHTIG. WENN ES NACHTS AUSBRICHT ODER RÄUBER EINBRECHEN, UND ES HERAUSKOMMT UND SCHADEN ANRICHTET, SO IST ER ERSATZFREI. HABEN RÄUBER ES HERAUSGEFÜHRT, SO SIND DIE RÄUBER ERSATZPFLICHTIG.",
+ "WENN ER ES DER SONNENHITZE AUSGESETZT ODER EINEM TAUBEN, BLÖDEN ODER MINDERJÄHRIGEN ÜBERGEBEN HAT, UND ES FORTLÄUFT UND SCHADEN ANRICHTET, SO IST ER ERSATZPFLICHTIG. HAT ER ES EINEM HIRTEN ÜBERGEBEN, SO TRITT DER HIRT AN SEINE STELLE. WENN ES IN EINEN GARTEN FÄLLT UND DA GENIESST, SO IST DER GENUSS ZU BEZAHLEN; WENN ES ABER AUF GEWÖHNLICHE WEISE HINABSTEIGT UND SCHADEN ANRICHTET, SO IST DER SCHADEN ZU BEZAHLEN. AUF WELCHE WEISE IST DER SCHADEN ZU BEZAHLEN? MAN SCHÄTZE DIESE SEÁFLÄCHE IM FELDE, WIEVIEL SIE VORHER WERT WAR UND WIEVIEL SIE JETZT WERT IST. R. ŠIMO͑N SAGT, HAT ES REIFE FRÜCHTE GEFRESSEN, SO IST FÜR REIFE FRÜCHTE ZU BEZAHLEN; IST ES EINE SEÁ, SO IST EINE SEÁ, UND SIND ES ZWEI SEÁ, SO SIND ZWEI SEÁ ZU BEZAHLEN.",
+ "WENN JEMAND UNBEFUGT IM FELDE SEINES NÄCHSTEN GESCHOBERT, UND DAS VIEH DES EIGENTÜMERS DES FELDES DAS GETREIDE GEFRESSEN HAT, SO IST ER ERSATZFREI; KOMMT ES DADURCH ZU SCHADEN, SO IST DER EIGENTÜMER DES SCHOBERS ERSATZPFLICHTIG; HAT ER DA MIT BEFUGNIS GESCHOBERT, SO IST DER EIGENTÜMER DES FELDES ERSATZPFLICHTIG.",
+ "WER DURCH EINEN TAUBEN, BLÖDEN ODER MINDERJÄHRIGEN EINEN BRAND STIFTET, IST BEIM MENSCHLICHEN GERICHTE FREI UND BEIM HIMMLISCHEN GERICHTE SCHULDIG; WENN ABER DURCH EINEN VOLLSINNIGEN, SO IST DER VOLLSINNIGE SCHULDIG. HAT EINER DAS FEUER UND EINER DAS HOLZ GEHOLT, SO IST DERJENIGE SCHULDIG, DER DAS HOLZ GEHOLT HAT; HAT EINER DAS HOLZ UND EINER DAS FEUER GEHOLT, SO IST DERJENIGE SCHULDIG, DER DAS FEUER GEHOLT HAT. KOMMT DARAUF EIN ANDERER UND FACHT DAS FEUER AN, SO IST DERJENIGE SCHULDIG, DER ES ANGEFACHT HAT. HAT DER WIND ES ANGEFACHT, SO SIND SIE ALLE FREI. WENN JEMAND EINEN BRAND ANSTIFTET UND DIESER HOLZ, STEINE ODER ERDE VERZEHRT, SO IST ER ERSATZPFLICHTIG, DENN ES HEISST:wenn Feuer ausbricht und Dornen erfaßt, und eine Tenne oder Halmgetreide oder ein Feld verzehrt wird, so muß der, der den Brand angestiftet hat, bezahlen. IST DAS FEUER ÜBER EINE VIER ELLENHOHE WAND GESTIEGEN ODER ÜBER EINEN ÖFFENTLICHEN WEG ODER ÜBER EINEN STROM, SO IST DER EIGENTÜMER ERSATZFREI.WIE WEIT DARF DIE FLAMME REICHEN, WENN JEMAND EIN FEUER AUE SEINEM EIGENEN GEBIETE ANZÜNDET? R. ELEA͑ZAR B. A͑ZARJA SAGT, MAN BETRACHTE ES, ALS BEFÄNDE ES SICH IN DER MITTE EINER KORFLÄCHE; R. ELIE͑ZER SAGT, SECHZEHN ELLEN, DIE WEITE EINES ÖFFENTLICHEN WEGES; R. A͑QIBA SAGT, FÜNFZIG ELLEN. R. ŠIMO͑N SAGT:So soll der, der das Feuer angestiftet hat, bezahlen, ALLES NACH DER BESCHAFFENHEIT DES FEUERS.",
+ "WENN JAMEND EINE TENNE IN BRAND STECKT UND GERÄTE SICH IN DIESER BEFINDEN UND VERBRANNT WERDEN, SO HAT ER, WIE R. JEHUDA SAGT, ALLES ZU BEZAHLEN, WAS DARIN WAR; DIE WEISEN SAGEN, ER HABE NUR EINE TENNE WEIZEN ODER GERSTE ZU BEZAHLEN. WENN DANEBEN EIN GEBUNDENES BÖCKCHEN UND EIN SKLAVE SICH BEFINDEN UND MIT DIESER VERBRANNT WERDEN, SO IST ER ERSATZPFLICHTIG; WENN ABER DANEBEN EIN GE BUNDENER SKLAVE UND EIN BÖCKCHEN SICH BEFINDEN UND MIT DIESER VERBRANNT WERDEN, SO IST ER ERSATZFREI. DIE WEISEN PFLICHTEN JEDOCH R. JEHUDA BEI, DASS, WENN JEMAND EIN WOHNHAUSIN BRAND STECKT, ER ALLES, WAS DARIN WAR, BEZAHLEN MÜSSE, DENN ES IST DIE GEPFLOGENHEIT DER LEUTE, SOLCHES IN DEN HÄUSERN NIEDERZULEGEN.",
+ "WENN EIN FUNKE UNTER DEM HAMMER HERVORKOMMT UND SCHADEN ANTT RICHTET, SO IST ER ERSATZPFLICHTIG. WENN EIN MIT FLACHS BELADENES KAMEL DURCH ÖFFENTLICHES GEBIET GEHT UND DER FLACHS IN EINEN LADEN HINEINRAGT UND SICH AN DER LEUCHTE DES LADENBESITZERS ENTZÜNDET UND DAS GANZE GEBÄUDE IN BRAND STECKT, SO IST DER EIGENTÜMER DES KAMELS ERSATZPFLICHTIG; HATTE ABER DER LADENBESITZER SEINE LEUCHTE DRAUSSEN HINGESTELLT, SO IST DER LADENBESITZER ERSATZPFLICHTIG. R. JEHUDA SAGT, WENN ES EINE ḤANUKALEUCHTEIST, SO IST ER ERSATZFREI."
+ ],
+ [
+ "MEHR ANWENDUNG FINDET DIE ZAHLUNG DES DOPPELTEN ALS DIE ZAHLUNG DES VIER- ODER FÜNFFACHEN, DENN DIE ZAHLUNG DES DOPPELTEN HAT GELTUNG SOWOHL BEI DINGEN, DIE EINEN LEBENSGEIST HABEN, ALS AUCH BEI DINGEN, DIE KEINEN LEBENSGEIST HABEN, WÄHREND DIE ZAHLUNG DES VIER- ODER FÜNFFACHEN NUR BEI OCHS UND SCHAF GELTUNG HAT, DENN ES HEISST: wenn jemand einen Ochsen oder ein Schaf stiehlt und es schlachtet oder verkauft &c. WER VOM DIEBE STIEHLT, ZAHLT NICHT DAS DOPPELTE, UND WER DAS VOM DIEBE GESTOHLENES SCHLACHTET ODER VERKAUFT, ZAHLT NICHT DAS VIER- ODER FÜNFFACHE.",
+ "WENN ZWEI ZEUGEN DEN DIEBSTAHL BEKUNDEN, UND DIESE ODER ZWEI ANDERE DAS SCHLACHTEN ODER DEN VERKAUF BEKUNDEN, SO MUSS ER DAS VIER- ODER FUNFFACHEZAHLEN. WENN JEMAND EIN VIEH GESTOHLEN HAT UND ES AM ŠABBATH VERKAUFT, GESTOHLEN HAT UND ES FÜR DEN GÖTZENDIENST VERKAUFT, GESTOHLEN HAT UND ES AM VERSÖHNUNGSTAGE SCHLACHTET, ODER VON SEINEM VATER GESTOHLEN UND ES GESCHLACHTET ODER VERKAUFT HAT, UND SEIN VATER DARAUF STIRBT, ODER GESTOHLEN UND ES GESCHLACHTET HAT, UND ES DARAUF DEM HEILIGTUME WEIHT, SO MUSS ER DAS VIER- ODER FÜNFFACHE ZAHLEN. WENN JEMAND GESTOHLEN HAT UND ES zu HEILZWECKEN ODER FÜR HUNDE SCHLACHTET, ODER WENN ES SICH NACH DEM SCHLACHTEN HERAUSSTELLT, DASS ES TOTVERLETZTWAR, ODER WENN ER PROFANES IM TEMPELHOFE SCHLACHTET, SO MUSS ER DAS VIER- ODER FÜNFFACHE ZAHLEN. R. ŠIMO͑N BEFREIT IHN DAVON IN DIESEN BEIDEN FÄLLEN.",
+ "WENN ZWEI ZEUGEN DEN DIEB STAHL UND DIESELBEN AUCH DAS SCHLACHTEN ODER DEN VERKAUF BEKUNDET HABEN UND ALS FALSCHZEUGEN UBERFÜHRTWERDEN, SO HABEN SIE ALLES ZU ZAHLEN. WENN ZWEI DEN DIEBSTAHL UND ZWEI ANDERE DAS SCHLACHTEN ODER DEN VERKAUF BEKUNDET HABEN, UND BEIDE PARTIEN ALS FALSCHZEUGEN ÜBERFÜHRT WERDEN, SO ZAHLEN DIE ERSTEREN DAS DOPPELTE UND DIE LETZTEREN DAS DREIFACHE; WERDEN NUR DIE LETZTEREN ALS FALSCHZEUGEN ÜBERFÜHRT, SO BEZAHLT ER DAS DOPPELTE UND DIESE DAS DREIFACHE; WIRD EINER VON DEN LETZTEREN ÜBERFÜHRT, SO IST DAS ZWEITE ZEUGNIS UNGÜLTIG; WIRD EINER VON DEN ERSTEREN ÜBERFÜHRT, SO IST DAS GANZE ZEUGNIS UNGÜLTIG, DENN WENN NICHTS GESTOHLEN WORDEN IST, KANN AUCH NICHTS GESCHLACHTET ODER VERKAUFT WORDEN SEIN.",
+ "WENN ZWEI ZEUGEN DEN DIEB STAHL BEKUNDEN UND EINER DAS SCHLACHTEN ODER DEN VERKAUF BEKUNDET, ODER ER SELBST DIES EINGESTEHT, SO MUSS ER DAS DOPPELTE, NIGHT ABER DAS VIER- ODER FÜNFFACHE ZAHLEN. WENN JEMAND EIN VIEH GESTOHLEN HAT UND ES AM ŠABBATH SCHLACHTET, GESTOHLEN HAT UND ES FÜR DEN GÖTZENDIENST SCHLACHTET, VON SEINEM VATER GESTOHLEN HAT UND NACHDEM SEIN VATER GESTORBEN IST, ES SCHLACHTET ODER VERKAUFT, GESTOHLEN UND ES DEM HEILIGTUME GEWEIHT HAT UND SCHLACHTET ODER VERKAUFT, SO MUSS ER DAS DOPPELTE, NICHT ABER DAS VIER- ODER FÜNFFACHE ZAHLEN. R. ŠIMO͑N SAGT, WEGEN OPFERTIERE, FÜR DIE DER EIGENTÜMER HAFTBAR IST, IST DAS VIER- ODER FÜNFFACHE ZU ZAHLEN, UND FÜR DIE ER NICHT HAFTBAR IST, IST ES NICHT ZU ZAHLEN.",
+ "WENN ER ES IM GEBIETE DES EIGENTÜMERS GESTOHLEN HAT UND AUSSERHALB SEINES GEBIETES SCHLACHTET ODER VERKAUFT, ODER AUSSERHALB SEINES GEBIETES GESTOHLEN HAT UND INNERHALB SEINES GEBIETES SCHLACHTET ODER VERKAUFT, ODER AUSSERHALB SEINES GEBIETES GESTOHLEN HAT UND ES DA SCHLACHTET ODER VERKAUFT, SO MUSS ER DAS VIER- ODER FÜNFFACHE ZAHLEN; WENN ER ES ABER INNERHALB SEINES GEBIETES GESTOHLEN HAT UND DA SCHLACHTET ODER VERKAUFT, SO IST ER FREI",
+ "IST ES BEIM HERANZIEHEN IM GEBIETE DES EIGENTÜMERS VERENDET, SO IST ER FREI; WENN ER ES ABER HOCHGEHOBEN HAT, ODER WENN ES NACHDEM ER ES AUS DEM GEBIETE DES EIGENTÜMERS HERAUSGEZOGEN HAT VERENDET, SO IST ER SCHULDIG. GAB ER ES ZUR AUSLÖSUNG SEINES ERSTGEBORENEN SOHNES, EINEM GLÄUBIGER, EINEM UNENTGELTLECHEN HÜTER, EINEM ENTLEIHER, EINEM LOHNHÜTER, ODER EINEM MIETER, UND IST ES, ALS DIESER ES AN SICH ZIEHEN WOLLTE, IM GEBIETE DES EIGENTÜMERS VERENDET, SO IST ER FREI; WENN ER ES ABER HOCHGEHOBEN HAT, ODER WENN ES NACHDEM ER ES AUS DEM GEBIETE DES EIGENTÜMERS HERAUSGEZOGEN HAT VERENDET, SO IST DER DIEB SCHULDIG.",
+ "MAN DARF KEIN KLEINVIEH IM JISRAÉLLANDE ZÜCHTEN, WOHL ABER DARF MAN ES IN SYRIEN UND IN DEN WÜSTEN DES JISRAÉLLANDES. MAN DARF IN JERUŠALEM KEINE HÜHNER ZÜCHTEN, WEGEN DER HEILIGEN OPFER; PRIESTER DÜRFEN DIES IM GANZEN JISRAÉLLANDE NICHT, WEGEN DER LEVITISCHEN REINHEIT. NIRGENDS ABER DARF MAN SCHWEINE ZÜCHTEN. MAN DARF KEINEN HUND HALTEN, ES SEI DENN, DASS MAN IHS AN DIE KETTE LEGT. MAN DARF KEINE TAUBENSCHLINGEN LEGEN, ES SEI DENN, DREISSIG RISFERN VON EINER BEWOHNTEN GEGEND."
+ ],
+ [
+ "WER SEINEN NÄCHSTEN VERLETZT, HAT FÜNF ZAHLUNGEN ZU LEISTEN: SCHADENERSATZ, SCHMERZENSGELD, KURKOSTEN, VERSÄUMNISGELD UND BESCHÄMUNGSGELD. SCHADENERSATZ: WENN ER IHM EIN AUGE GEBLENDET, EINE HAND ABGEHAUEN, ODER EINEN FUSS GEBROCHEN HAT, SO BETRACHTE MAN IHN ALS EINEN AUF DEM MARKTE ZU VERKAUFENDEN SKLAVEN UND MAN SCHÄTZE, WIEVIEL ER VORHER WERT WAR UND WIEVIEL ER JETZT WERT IST. SCHMERZENSGELD: WENN ER IHN MIT EINEM SPIESSE ODER EINEM NAGEL GEBRANNT HAT, WENN AUCH NUR AUF DEM FINGERNAGEL, EINER STELLE, AN DER KEINE WUNDE ZURÜCKBLEIBT, SO SCHÄTZE MAN, WIEVIEL EIN MENSCH SEINESGLEICHEN VERLANGEN WÜRDE, WENN ER SICH EINEM SOLCHEN SCHMERZE UNTERZIEHEN LIESSE. KURKOSTEN: WENN ER IHN VERLETZT HAT, SO MUSS ER IHN HELFEN LASSEN. SIND EITERGESCHWÜRE ENTSTANDEN, SO IST ER, WENN INFOLGE DER VERWUNDUNG, SCHULDIG, UND WENN NICHT INFOLGE DER VERWUNDUNG, FREI. WENN DIE WUNDE HEILT UND WIEDER AUFBRICHT, HEILT UND WIEDER AUFBRICHT, SO MUSS ER IHN HEILEN LASSEN; WAR SIE VOLLSTÄNDIG AUSGEHEILT, SO BRAUCHT ER IHN NICHT MEHR HEILEN ZU LASSEN. VERSÄUMNISGELD : MAN BETRACHTE IHN ALS GURRENWÄCHTER, DENN DEN WERT DER HAND ODER DES FUSSES HAT ER IHM JA BEREITS BEZAHLT. BESCHÄMUNGSGELD : NACH DER STELLUNG DES BESCHÄMENDEN UND DES BESCHÄMTEN. WER EINEN NACKTENBESCHÄMT, EINEN BLINDEN BESCHÄMT, ODER EINEN SCHLAFENDEN BESCHÄMT, IST SCHULDIG; WENN ABER EIN SCHLAFENDER JEMAND BESCHÄMT, SO IST ER FREI. WENN JEMAND VON EINEM DACHE HERABFÄLLT UND EINEN BESCHÄDIGT UND BESCHÄMT, SO IST ER WEGEN DER BESCHÄDIGUNG SCHULDIG UND WEGEN DER BESCHÄMUNG FREI; NUR WENN ER ES BEABSICHTIGT HAT.",
+ "IN FOLGENDEM IST ES BEI EINEM MENSCHEN STRENGER ALS BEI EINEM OCHSEN: EIN MENSCH HAT ZU ZAHLEN SCHADENERSATZ, KURKOSTEN, SCHMERZENSGELD, VERSÄUMNISGELD, BESCHÄMUINGSGELD UND ERSATZ FÜR DIE KINDER, FÜR EINEN OCHSEN IST NUR SCHADENERSATZ ZU ZAHLEN, AUCH KEIN ERSATZ FÜR DIE KINDER.",
+ "WER SEINEN VATER ODER SEINE MUTTER SCHLÄGT UND IHNEN KEINE VERLETZUNG BEIBRINGT, ODER WER SEINEN NÄCHSTEN AM VERSÖHNUNGSTAGE VERLETZT, IST ZU ALLEN ZAHLUNGEN VERPFLICHTET. WER EINEN JÜDISCHEN SKLAVEN VERLETZT, IST ZU ALLEN VERPFLICHTET, AUSGENOMMEN DAS VERSÄUMNISGELD, WENN ER IHM GEHÖRT. WER EINEN FREMDEN KENAA͑NITISCHEN SKLAVEN VERLETZT, IST ZU ALLEN VERPFLICHTET; R. JEHUDA SAGT, SKLAVEN ERHALTEN KEIN BESCHÄMUNGS GELD .",
+ "DER ZUSAMMENSTOSS MIT EINEM TAUBEN, BLÖDEN UND MINDERJÄHRIGEN IST SCHLIMM: WENN JEMAND SIE VERLETZT, SO IST ER SCHULDIG, WENN SIE ABER JEMAND VERLETZEN, SO SIND SIE FREI. DER ZUSAMMENSTOSS MIT EINEM SKLAVEN UND EINER VERHEIRATETEN FRAU IST SCHLIMM: WENN JEMAND SIE VERLETZT, SO IST ER SCHULDIG, WENN SIE ABER JEMAND VERLETZEN, SO SIND SIE FREI. SPÄTER ABER MÜSSEN SIE BEZAHLEN; WENN DIE FRAU GESCHIEDEN UND DER SKLAVE FREI WIRD, SIND SIE ZUR ZAHLUNG VERPFLICHTET .",
+ "WER SEINEN VATER ODER SEINE MUTTER SCHLÄGT UND IHNEN EINE VERLETZUNG BEIBRINGT, ODER WER SEINEN NÄCHSTEN AM ŠABBATH VERLETZT, IST VON ALLEM FREI, WEIL ER SEIN LEBEN VERWIRKTHAT. WER SEINEN EIGENEN KENAA͑NITISCHEN SKLAVEN VERLETZT IST VON ALLEM FREI.",
+ "WER SEINEM NÄCHSTEN EINEN STOSSVERSETZT, HAT AN IHN EINEN SELA͑ ZU ZAHLEN; R. JEHUDA SAGT IM NAMEN R. JOSE DES GALILÄERS: EINE MINE. HAT ER IHM EINEN BACKENSTREICH VERSETZT, SO HAT ER AN IHN ZWEIHUNDERT ZUZ ZU ZAHLEN; WENN MIT DER RÜCKSEITE DER HAND, SO HAT ER AN IHN VIERHUNDERT ZUZ ZU ZAHLEN. ZWICKT ER IHM DAS OHR, REISST ER IHM DAS HAAR, SPUCKT ER NACH IHM, SODASS DER SPEICHEL IHN TRIFFT, ZIEHT ER IHM DAS GEWAND AB, ODER ENTBLÖSST ER EINER FRAU DAS HAUPT AUF DER STRASSE, SO HAT ER VIERHUNDERT ZUZ ZU ZAHLEN. DIE REGEL HIERBEI IST: ALLES NACH SEINER WÜRDE. R. A͑QIBA SAGT, AUCH DIE ÄRMSTEN IN JISRAÉL BETRACHTE MAN ALS FREIE, DIE IHR VERMÖGEN VERLOREN HABEN, DENN SIE SIND SÖHNE VON ABRAHAM, JIÇḤAQ UND JA͑QOB. EINST ENTBLÖSSTE JEMAND EINER FRAU DAS HAUPT AUF DER STRASSE; DA KAM SIE VOR R. A͑QIBA, UND ER VERURTEILTE IHN, AN SIE VIERHUNDERT ZUZ ZU ZAHLEN. DA SPRACH ER: MEISTER, GEWÄHRE MIR EINE FRIST. DA GEWÄHRTE ER IHM EINE FRIST. HIERAUF BEOBACHTETE ER SIE VOR DER TÜR IHRES HOFES UND ZERBRACH VOR IHR EINEN KRUG, IN DEM UNGEFÄHR FÜR EINEN ASSAR ÖL WAR. DA ENTBLÖSSTE SIE IHR HAUPT, NAHM DAS ÖL AUF, UND STRICH SICH MIT DER HAND ÜBER DAS HAUPT. DIES LIESS ER DURCH ZEUGEN FESTSTELLEN, TRAT VOR R. A͑QIBA UND SPRACH ZU IHM : AN DIESESOLL ICH VIERHUNDERT ZUZ ZAHLEN!? ER ERWIDERTE IHM: DEINE WORTE SIND BELANGLOS; WER SICH SELBST VERLETZT, IST FREI, OBGLEICH ER DIES NICHT DARF, WENN ABER ANDERE HIN VERLETZEN, SO SIND SIE SCHULDIG. WER SEINE EIGENEN SETZLINGE ABHAUT, IST FREI, OBGLEICH ER ES NICHT DARF, ANDERE ABER SIND ERSATZPFLICHTIG.",
+ "OBGLEICH ER IHM EINE ENTSCHÄDIGUNG ZAHLT, SO WIRD IHM DENNOCH NICHT EHER VERGEBEN, ALS BIS ER IHM ABBITTE GELEISTET HAT, DENN ES HEISST :so gib nun die Frau zurück &c. WOHER, DASS, WENN DIESER IHM NICHT VERZEIHT, ER GRAUSAM HEISSE? ES HEISST :da betete Abraham zu Gott, und Gott heilte den Abimelekh &c. SAGT JEMAND EINEM: ‘BLENDE MIR DAS AUGE’, ‘HAUE MIR DIE HAND AB’, ‘BRICH MIR DEN FUSS’, SO IST ERSCHULDIG; SAGT ER: ‘UND SOLLST FREI SEIN’, SO IST ER DENNOCH SCHULDIG. SAGT ER: ‘ZERREISSE MEIN GEWAND’, ‘ZERBRICH MEINEN KRUG’, SO IST ER SCHULDIG; SAGT ER: ‘UND SOLLST FREI SEIN’, SO IST ER FREI. SAGT JEMAND: ‘TU DIES EINEM ANDEREN, MIT DER BEDINGUNG, FREI ZU SEIN’, SO IST ER SCHULDIG, EINERLEI OB DIE SCHÄDIGUNG SEINEN KÖRPER ODER SEIN VERMÖGEN BETRIFFT."
+ ],
+ [
+ "WENN JEMAND HOLZ GERAUBT UND DARAUS GERÄTE GEMACHT HAT, WOLLE UND DARAUS KLEIDER GEFERTIGT HAT, SO HAT ER NACH DEM WERTE BEIM RAUBEN ZU BEZAHLEN. WENN JEMAND EINE TRÄCHTIGE KUH GERAUBT UND SIE GEWORFEN HAT, EIN MIT WOLLE BELADENES SCHAF UND ES GESCHOREN HAT, SO HAT ER DEN WERT EINER VOR DEM WERFEN STEHENDEN KUH ODER EINES VOR DER SCHUR STEHENDEN SCHAFES ZU BEZAHLEN. WENN JEMAND EINE KUH GERAUBT HAT UND SIE BEI IHM TRÄCHTIG GEWORDEN IST UND GEWORFEN HAT, ODER EIN SCHAF UND ES BEI IHM WOLLE BEKOMMEN HAT UND ER ES GESCHOREN HAT, SO HAT ER NACH DEM WERTE BEIM RAUBEN ZU BEZAHLEN. DIE REGEL HIERBEI IST: ALLE RÄUBER HABEN NACH DEM WERTE BEIM RAUBEN ZU BEZAHLEN.",
+ "WENN JEMAND EIN VIEH GERAUBT HAT UND ES ALT GEWORDEN IST, EINEN SKLAVEN UND ER ALT GEWORDEN IST, SO HAT ER NACH DEM WERTE BEIM RAUBEN ZU BEZAHLEN. R. MEÍR SAGT, BEI EINEM SKLAVEN KÖNNE ER ZU IHM SAGEN: DA HAST DU DEINES. WENN JEMAND EINE MÜNZE GERAUBT HAT UND SIE GESPRUNGEN IST, FRÜCHTE UND SIE VERFAULT SIND, ODER WEIN UND ER SAUER GEWORDEN IST, SO HAT ER NACH DEM WERTE BEIM RAUBEN ZU BEZAHLEN; WENN ABER EINE MÜNZE UND SIE VERRUFEN WORDEN IST, HEBE UND SIE UNREIN GEWORDEN IST, GESÄUERTES UND DARÜBER DAS PESAḤFEST VERSTRICHENIST, EIN VIEH UND DAMIT EINE SÜNDE BEGANGEN WORDENIST, ODER ES FÜR DEN ALTAR UNTAUGLICH GEWORDENIST, ODER ES ZUR STEINIGUNG VERURTEILT WORDENIST, SO KANN ER ZU IHM SAGEN: DA HAST DU DEINES.",
+ "WENN JEMAND HANDWERKERN ETWAS ZUR REPARATUR GEGEBEN HAT UND SIE ES VERDORBEN HABEN, SO SIND SIE ERSATZPFLICHTIG. WENN JEMAND EINEM SCHREINER EINE TRUHE, EINE KISTE ODER EINEN SCHRANK ZUR REPARATUR GEGEBEN UND ER SIE VERDORBEN HAT, SO IST ER ERSATZPFLICHTIG. WENN EIN BAUUNTERNEHMER EINE WAND NIEDERZUREISSEN ÜBERNOMMEN UND DIE STEINE ZERBROCHEN ODER SONST EINEN SCHADEN ANGERICHTET HAT, SO IST ER ERSATZPFLICHTIG. WENN ER SIE AUF DER EINEN SEITE NIEDERGERISSEN HAT UND SIE NACH EINER ANDEREN SEITE GEFALLEN IST, SO IST ER FREI; WENN ABER INFOLGE EINES SCHLAGES, SO IST ER ERSATZPFLICHTIG.",
+ "WENN JEMAND EINEM FÄRBER WOLLE ZUM FÄRBEN GEGEBEN UND DER KESSELSIE VERDORBEN HAT, SO HAT ER IHM DEN WERT DER WOLLE ZU ERSETZEN; HAT ER SIE HÄSSLICHGEFÄRBT, SO BRAUCHT JENER IHM, WENN DER MEHRWERT MEHR BETRÄGT ALS DIE AUSLAGEN, NUR DIE AUSLAGEN, UND WENN DIE AUSLAGEN MEHR BETRAGEN ALS DER MEHRWERT, NUR DEN MEHRWERT ZU ERSETZEN. SIEIHM ROT ZU FÄRBEN, UND ER SIE SCHWARZ GEFÄRBT HAT, SCHWARZ ZU FÄRBEN, UND ER SIE ROT GEFÄRBT HAT, SO MUSS ER IHM, WIE R. MEÍR SAGT, DEN WERT DER WOLLEERSETZEN; R. JEHUDA SAGT, BETRÄGT DER MEHRWERT MEHR ALS DIE AUSLAGEN, SO BEZAHLE JENER IHM NUR DIE AUSLAGEN, UND BETRAGEN DIE AUSLAGEN MEHR ALS DER MEHRWERT, SO BEZAHLE ER IHM NUR DEN MEHRWERT.",
+ "WENN JEMAND VON SEINEM NÄCHSTEN ETWAS IM WERTE EINER PERUṬA GERAUBT UND ES IHM ABGESCHWOREN HAT, SO MUSS ERES IHM SELBST NACH MEDIEN ZURÜCKBRINGEN. ER DARF ES WEDER SEINEM SOHNE NOCH SEINEM VERTRETERGEBEN, WOHL ABER DEM GERICHTSBOTEN. IST JENER GESTORBEN, SO MUSS ER ES SEINEN ERBEN ZURÜCKERSTATTEN.",
+ "HAT ER IHM DEN STAMMBETRAG ZURÜCKERSTATTET, ABER NICHT DAS FÜNFTEL, ODER HAT JENERAUF DEN STAMMBETRAG VERZICHTET, ABER NICHT AUF DAS FÜNFTEL, ODER HAT ER AUF BEIDES VERZICHTET, MIT AUSNAHME EINES WENIGER ALS EINE PERUṬA BETRAGENDEN TEILES VOM STAMMBETRAGE, SO BRAUCHT ER ES IHM NICHT NACHZUBRINGEN. HAT ER IHM DAS FÜNFTEL UND NICHT DEN STAMMBETRAG ZURÜCKERSTATTET, ODER HAT JENER AUF DAS FÜNFTEL VERZICHTET, NICHT ABER AUF DEN STAMMBETRAG, ODER HAT ER AUF BEIDES VERZICHTET MIT AUSNAHME EINES EINE PERUṬA BETRAGENDEN TEILES VOM STAMMBETRAGE, SO MUSS ER ES IHM NACHBRINGEN.",
+ "HAT ER IHM DEN STAMMBETRAG ZURÜCKERSTATTET UND DAS FÜNFTEL ABGESCHWOREN, SO MUSS ER NOCH EIN FÜNFTEL VOM FÜNFTEL ZUFÜGEN, SOLANGE BIS DER STAMMBETRAGKEINE PERUṬA MEHR BETRÄGT. DASSELBE GILT AUCH VON EINEM DEPOSITUM, DENN ES HEISST:Anvertrautes oder Hinterlegtes oder Geraubtes, oder er seinem Nächsten den Lohn vorenthalten, oder er Verlorenes gefunden und es unterschlagen und falsch geschworen hat; ER HAT DANN DEN STAMMBETRAG UND EIN FÜNFTEL ZU BEZAHLEN UND EIN SCHULDOPFER DARZUBRINGEN. SAGTE JENER ZU IHM: WO IST MEIN DEPOSITUM, UND ERWIDERTE DIESER: ES IST ABHANDEN GEKOMMEN, UND ALS ER ZU IHM SAGTE, ICH BESCHWÖRE DICH, ER ‘AMEN’ SAGTE, UND ZEUGEN BEKUNDEN, DASS ER ES VERZEHRT HAT, SO HAT ER NUR DEN STAMMBETRAG ZU BEZAHLEN; GESTEHT ER ES VON SELBST EIN, SO MUSS ER DEN STAMMBETRAG UND DAS FÜNFTEL ZAHLEN UND EIN SCHULDOPFER DARBRINGEN.",
+ "SAGTE JENER ZU IHM: WO IST MEIN DEPOSITUM, UND ERWIDERTE DIESER: ES IST GESTOHLEN WORDEN, UND ALS ER ZU IHM SAGTE: ICH BESCHWÖRE DICH, ER ‘AMEN’ SAGTE, UND ZEUGEN BEKUNDEN, DASS ER ES GESTOHLEN HAT, SO MUSS ER DAS DOPPELTEZAHLEN; GESTEHT ER ES VON SELBST EIN, SO MUSS ER DEN STAMMBETRAGUND DAS FÜNFTEL ZAHLEN UND EIN SCHULDOPFER DARBRINGEN.",
+ "WENN JEMAND VON SEINEM VATER GERAUBT UND ES IHM ABGESCHWOREN HAT, UND DIESER DARAUF GESTORBEN IST, SO MUSS ER DEN STAMMBETRAG UND DAS FÜNFTEL (UND DAS SCHULDOPFER) AN DESSEN SÖHNE ODER DESSEN BRÜDERZAHLEN; WENN ER ABER NICHT WILLODER NICHTSHAT, SO BORGE ER, UND DIE GLÄUBIGER KOMMEN UND ZIEHEN DIE SCHULDEIN.",
+ "WENN JEMAND ZU SEINEM SOHNE GESAGT HAT: QONAM, DASS DU VON MIR NICHTS GENIESSEN SOLLST, SO DARF ER, WENN JENER STIRBT, IHN BEERBEN. SAGTE ER: BEI MEINEM LEBEN UND NACH MEINEM TODE, SO DARF ER, WENN JENER STIRBT, IHN NICHT BEERBEN, VIELMEHR MUSS ER ES AN DESSEN SÖHNE ODER DESSEN BRÜDER ABTRETEN; WENN ER ABER NICHTS HAT, SO BORGE ER, UND DIE GLÄUBIGER KOMMEN UND ZIEHEN DIE SCHULDEIN.",
+ "WENN JEMAND ETWAS VON EINEM PROSELYTENGERAUBT UND ES IHM ABUGESCHWOREN HAT, UND DIESER DARAUF STIRBT, SO MUSS ER DEN STAMMBETRAG UND DAS FÜNFTEL AN DIE PRIESTER ZAHLEN UND EIN SCHULDOPFER FÜR DEN ALTAR DARBRINGEN, DENN ES HEISST:wenn aber der Mann keinen Verwandten hat, dem man die Schuld erstatten könnte, so fällt die Schuld, die zu erstatten ist, dem Herrn zu, für den Priester, abgesehen von dem Sühnewidder, mit dem man ihm Sühne schafft. STIRBT ER BEIM HINBRINGEN DES GELDERSATZES UND DES SCHULDOPFERS, SO FÄLLT DER ERSATZ SEINEN KINDERN ZU UND DAS SCHULDOPFER LASSE MAN WEIDEN, BIS ES EIN GEBRECHEN BEKOMMT, ALSDANN VERKAUFE MAN ES UND DER ERLÖS FÄLLT DEM SPENDENFONDSZU.",
+ "STIRBT ER NACH DER AUSZAHLUNG DES GELDES AN DIE LEUTE DER PRIESTERWACHE, SO KÖNNEN DIE ERBEN ES IHNEN NICHT MEHR ABNEHMEN, DENN ES HEISST:was jemand dem Priester gibt, soll ihm gehören. HAT ER DAS GELD JEHOJARIBUND DAS SCHULDOPFER JEDA͑JAGEGEBEN, SO HAT ER SEINER PFLICHT GENÜGT, WENN ABER DAS SCHULDOPFER JEHOJARIB UND DAS GELD JEDA͑JA, SO MÜSSEN, WENN DAS SCHULDOPFER NOCH VORHANDEN IST, DIE MITGLIEDER VON JEDA͑JA ES DARBRINGEN, WENN ABER NICHT, SO MUSS ER EIN ZWEITES SCHULDOPFER DARBRINGEN; WER NÄMLICH SEINEN RAUB ABLIEFERT BEVOR ER SEIN SCHULDOPFER GEBRACHT HAT, GENÜGT SEINER PFLICHT, UND WER SEIN SCHULDOPFER DARBRINGT, BEVOR ER SEINEN RAUB ABGELIEFERT HAT, GENÜGT SEINER PFLICHT NICHT. HAT ER NUR DEN STAMMBETRAG UND NICHT DAS FÜNFTEL ERSTATTET, SO IST ESVOM FÜNFTEL NICHT ABHÄNGIG."
+ ],
+ [
+ "WENN JEMAND ETWAS GERAUBT UND ES SEINEN KINDERN ZUM VERZEHREN GEGEBEN ODER IHNEN HINTERLASSEN HAT, SO SIND SIE ERSATZFREI; IST ES EINE SICHERHEIT GEWÄHRENDE SACHE, SO SIND SIE ERSATZPFLICHTIG. MAN DARF NICHT WECHSELN AUF GELD AUS DER KASSE DER ZÖLLNER ODER DEM BEUTEL DER STEUEREINNEHMER; MAN DARF FERNER AUS DIESEN KEIN ALMOSEN ANNEHMEN, WOHL ABER DARF MAN ES VON IHNEN IN IHRER WOHNUNG ODER AUF DEM MARKTE ANNEHMEN.",
+ "WENN ZÖLLNER EINEM SEINEN ESEL WEGNEHMEN UND IHM EINEN ANDEREN GEBEN, ODER WEGELAGERER EINEM SEIN GEWAND RAUBEN UND IHM EIN ANDERES GEBEN, SO GEHÖREN DIESE IHM, WEIL DER EIGENTÜMER SIE AUFGEGEBEN HAT. WENN JEMAND ETWAS AUS EINEM STROME, VON EINER RÄUBERBANDE ODER WEGELAGERERN RETTET, SO GEHÖRT ES IHM, WENN DER EIGENTÜMER ES AUFGEGEBEN HAT. DASSELBE GILT AUGII VON EINEM BIENENSCHWARM; WENN DER EIGENTÜMER IHN AUFGEGEBEN HAT, SO GEHÖRT ER IHM. R. JOḤANAN B. BEROQA SAGTE: EINE FRAU UND EIN KINDSIND GLAUBWÜRDIG, WENN SIE SAGEN: DIESER BIENENSCHWARM IST VON HIER AUSGEWANDERT. MAN DARF DURCH EIN FREMDES FELD GEHEN, UM SEINEN BIENENSCHWARM ZU RETTEN, UND WENN MAN DABEI SCHADEN ANGERICHTET HAT, BEZAHLE MAN DEN SCHADEN, MAN DARF ABER NICHT EINEN ZWEIGABSCHNEIDEN UND DEN WERT ERSETZEN; R. JIŠMA͑ÉL, SOHN DES R. JOḤANAN B. BEROQA SAGT, MAN DÜRFE AUCH ABSCHNEIDEN UND DEN WERT ERSETZEN.",
+ "WENN JEMAND SEINE GERÄTE ODER SEINE BÜCHER IM BESITZE EINES ANDEREN ERKENNT, UND EIN BEI IHM VERÜBTER DIEBSTAHL IN DER STADT BEKANNT GEWORDEN IST, SO SCHWÖRE DER KÄUFER, WIEVIEL ER DAFÜR GEZAHLT HAT, UND ER ERHÄLT SEIN GELD; WENN ABER NICHT, SO IST ER DAZUNICHT BERECHTIGT, DENN MAN NEHME AN, ER SELBER HABE SIE JEMAND VERKAUFT UND DIESER SIE VON JENEM GEKAUFT.",
+ "WENN EINER MIT SEINEM FASSE WEIN UND EIN ANDERER MIT SEINEM KRUGE HONIG KOMMT UND DAS HONIGFASS PLATZT, UND DER EINE SEINEN WEIN AUSSCHÜTTET UND DEN HONIG IN SEIN FASS RETTET, SO HAT ER NUR SEINEN LOHN ZU BEANSPRUCHEN; WENN ER ABER ZU IHM SAGT: ICH WILL DEINES RETTEN, WENN DU MIR MEINES BEZAHLST, SO MUSS ER ES IHM ERSETZEN. WENN EIN STROM SEINEN ESEL UND DEN ESEL SEINES NÄCHSTEN FORTSCHWEMMT, SEINER IST EINE MINEWERT, UND DER SEINES NÄCHSTEN ZWEIHUNDERT ZUZ, UND ER SEINEN LÄSST UND DEN SEINES NÄCHSTEN RETTET, SO HAT ER NUR SEINEN LOHN ZU BEANSPRUCHEN; WENN ER ABER ZU IHM SAGT: ICH WILL DEINEN RETTEN, WENN DU MIR MEINEN BEZAHLST, SO MUSS ER IHN IHM ERSETZEN.",
+ "WENN jemand von seinem NÄCHSTEN EIN FELD GERAUBT HAT UND GEWALTTÄTER ES IHM WEGGENOMMEN HABEN, SO KANN ER, WENN DIES EINE LANDPLAGE IST, ZU IHM SAGEN: DA HAST DU DEINES; IST DEES ABER WEGEN DES RÄUBERS ERFOLGT, SO MUSS ER IHM EIN ANDERES FELD ZUSTELLEN. HAT EIN STROM ESÜBERSCHWEMMT, SO KANN ER ZU IHM SAGEN: DA HAST DU DEINES.",
+ "WENN JEMAND ETWAS VON SEINEM NÄCHSTEN IN EINER BEWOHNTEN GEGEND GERAUBT ODER GELIEHEN ODER ZUR VERWAHRUNG ERHALTEN HAT, SO DARF ER ES IHM NICHT IN DER WÜSTE ZURÜCKGEBEN; WENN ABER MIT DER VEREINBARUNG, IN DIE WÜSTE AUSZUREISEN, SO DARF ER ES IHM IN DER WÜSTE ZURÜCKGEBEN.",
+ "WENN JEMAND ZU SEINEM NÄCHSTEN SAGT: ICH HABE ETWAS VON DIR GERAUBT, GEBORGT, ODER ZUR VERWAHRUNG ERHALTEN, WEISS ABER NICHT, OB ICH ES DIR ZURÜCKGEGEBEN HABE ODER NICHT, SO MUSS ER ES IHM BEZAHLEN; WENN ER ABER SAGT: ICH WEISS NICHT, OB ICH ES VON DIR GERAUBT, GEBORGT ODER ZUR VERWAHRUNG ERHALTEN HABE, SO BRAUCHT ER ES IHM NICHT ZU BEZAHLEN.",
+ "WENN JEMAND EIN LAMM AUS EINER HERDE GESTOHLEN UND ES ZURÜCKGEBRACHTHAT, UND ES DARAUF VERENDET ODER GESTOHLEN WIRD, SO IST ER DAFÜR HAFTBAR. WUSSTE DER EIGENTÜMER WEDER VOM DIEBSTAHLE NOCH VON DER RÜCKGABE, ER ZÄHLTEDAS VIEH UND ES WAR VOLLSTÄNDIG, SO IST ER FREI.",
+ "MAN DARF VON HIRTEN KEINE WOLLE, KEINE MILCH UND KEINE BÖCKCHEN, UND VON OBSTWÄCHTERN KEIN HOLZ UND KEINE FRÜCHTEKAUFEN, WOHL ABER DARF MAN VON FRAUEN WOLLENE GEWÄNDER IN JUDÄA, LINNENE GEWÄNDER IN GALILÄA UND KÄLBER IN ŠARONKAUFEN. SAGEN SIE ABER. DASS MAN ES GEHEIM HALTE, SO IST ES VERBOTEN. EIER UND HÜHNER DARF MAN ÜBERALL KAUFEN.",
+ "DIE WOLLFASERN, DIE DER WÄSCHERHERAUSZIEHT, GEHÖREN IHM, DIE ABER DER HECHLERHERAUSZIEHT, GEHÖREN DEM HAUSHERRN. DER WÄSCHER DARF DREI FÄDENABNEHMEN UND SIE GEHÖREN IHM, WENN ES MEHR SIND, SO GEHÖREN SIE DEM HAUSHERRN; SIND ES SCHWARZE AUF WEISSEM STOFFE, SO KANN ER SIE ALLE BEHALTEN UND SIE GEHÖREN IHM. WENN EINEM SCHNEIDEREIN FADEN MIT DEM MAN NÄHEN KANN, ODER EIN DREI ZU DREI FINGERBREITEN GROSSER FLICK ZURÜCKBLEIBT, SO GEHÖREN SIE DEM HAUSHERRN. WAS DER TISCHLER MIT DEM HOBEL WEGBRINGT, GEHÖRT IHM, WAS ER ABER MIT DER AXT WEGBRINGT, GEHÖRT DEM HAUSHERRN. ARBEITET ER BEIM HAUSHERRN, SO GEHÖREN SOGAR DIE SÄGESPÄNE DEM HAUSHERRN."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
new file mode 100644
index 0000000000000000000000000000000000000000..3d56b8b21377cfc7e7dd4bcbe469cd7dfcda4def
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
@@ -0,0 +1,125 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "http://www.sefaria.org/shraga-silverstein",
+ "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+ "status": "locked",
+ "license": "CC-BY",
+ "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+ "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+ "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "\tThere are four avoth (prototypes) of nezikin (damages) [Because each one of them has toldoth (derivatives), they (the prototypes) are called avoth.]: shor (lit., \"ox\") [This is regel (\"foot\"), i.e., what the beast damages with its feet as it walks, viz. (Exodus 22:4): \"And he sends his beast,\" and (Isaiah 32:20): \"senders of the foot of the ox and the ass.\" A toldah of regel is (the beast's) damaging with its body as it walks, or with its hair as it walks (vessels becoming attached to its hair and being dragged and broken), or with the shalif that is upon it (the load in its saddlebag or its pack-bags), or with the bell upon its neck.], bor (pit) [one's opening a pit in the public domain and an ox or an ass falling therein and dying, if the pit is ten tefachim (handbreadths) deep; or being injured, if it is less than ten tefachim, viz. (Exodus 21:33): \"If a man open a pit, etc.\" A toldah of bor is one's phlegm or mucus causing damage after falling in the public domain.], maveh [This is shen (\"tooth\"), his beast's eating in his neighbor's field, viz. (Ibid. 22:4): \"…and it eat in another's field.\" Shen is called \"maveh\" because it (the tooth is sometimes hidden, sometimes revealed, viz. (Ovadiah 1:6): \"niv'u matzpunav,\" the targum of which is \"itgalyan matmorohi\" (\"His hidden things are revealed.\") And a toldah of shen is (the beast's rubbing itself against a wall for relief (of its itching), as is common with beasts, and breaking the wall in doing so, or sullying fruits in rubbing itself against them for relief.], hever [fire going forth and damaging, viz. (Exodus 22:5): \"If fire go out … and there be consumed sheaves, or the standing corn, or the field, etc.\" A toldah of esh (fire) is one's stone, knife, or burden, which he placed on top of his roof falling in a normal wind and causing damage, like fire, which is driven by the wind. The reason that our tanna does not reckon keren (\"horn\") among the avoth nezikin is that only the nezikin that are muadim ab initio (i.e., which pay full damages from the beginning) are being discussed not those which are first tamin (paying half damages), and then muadim.] The instance of shor is not like that of maveh, and that of maveh is not like that of shor. And neither the one nor the other, which have a spirit of life, is like esh, which does not have a spirit of life. And neither the one nor the other, whose way it is to go and cause damage, is like bor, whose way it is not to go and cause damage. [That is, if the Torah had written (only) shor, maveh could not be derived from it. For I would say that regel, for which it is common to cause damage, was made liable by the Torah; shen, for which it is not common to cause damage, was not made liable by the Torah. And if the Torah had written (only) shen, I would say that shen, where there is enjoyment in damaging, is liable; regel, where there is no enjoyment in damaging, is not liable. And if the Torah had written shen and regel, and had not written esh, I would say that shen and regel, which have a spirit of life — that is, which come from the force of a living creature — are liable; but esh, which does not have a spirit of life, should not be liable. And if the Torah had written those three and not bor, I would say that those should be liable, for it is their way to go and cause damage; but bor, which does not go and cause damage, should not be liable — for which reason all must be written. The gemara concludes that if bor and one of the others were written, all the others could be derived (with the exception of keren), through their common factor, viz. it being their way to cause damage. All had to be written only because they are distinct in their halachoth, there obtaining with the one what does not obtain with the other: Shen and regel are exempt in the public domain, as opposed to bor and esh. Scripture exempted bor from (liability for) men and vessels, viz. (Exodus 21:33): \"…and there fall into it an ox or an ass,\" which is expounded: \"an ox,\" and not a man; \"an ass,\" and not vessels, as opposed to the other avoth nezikin. Esh is exempt from (liability for) what is hidden; so that if clothing were hidden in a stack (of corn), the starter of the fire is exempt, it being written (Ibid. 22:5): \"…or the standing corn\" — Just as standing corn is in the open, so (there is liability for) all that is in the open (as opposed to what is hidden). And with the other avoth nezikin, there is no exemption for what is hidden.] What is common to all of them — it is their way to cause damage and it devolves upon you to guard them, [so I shall include all things whose way it is to cause damage and the guarding of which devolves upon you], and if it (one of those things) caused damage, the mazik (the causer of the damage) must pay for the damage with the best of his property, [from the highest quality, if he comes to give land in payment for the damage, it being written (Ibid. 4): \"The best of his field and the best of his vineyard shall he pay.\" But if he wishes to pay metaltelin (\"movables\"), the ruling is that all things are 'best'\"; for if it cannot be sold in this place, it can be sold in another, and he can give whatever he wishes, even bran. This, with damages. But with a debtor, if he has money, he is obliged to give money, and if not, he gives whatever metaltelin he wishes, and if land is claimed, he gives him beinonith (middle-quality). And, with a hired laborer, even if the hirer has no money (of his own), he must give him money as his wage, and he is obliged to sell his property so that he has enough to pay him.]",
+ "\tEverything that I am obliged to guard, I have effected its damage, [i.e., If I did not guard it properly and it caused damage, it is I who effected and \"readied\" that damage, and I am liable for it. If one, for example, gives his ox to a deaf-mute, an imbecile, or a minor (and it causes damage), he is liable for it, for the guarding of his ox devolved upon him, and he did not guard it properly.] If I effected part of its damage, [even though I did not \"ready\" the whole], I am liable for payment as if I had effected the whole, [as when one dug a pit nine tefachim (handbreadths) in the public domain and another came and completed it to ten, and an ox or an ass fell therein and died, in which instance the completer is liable. For though he readied only part of the damage, it is as if he had effected the whole, there being no death in nine.] [And for which property am I liable to pay if I damaged it?] Property not subject to me'ilah (desecration), [i.e., non-Temple property. For if I damage hekdesh (Temple property), I am not liable, it being written (Exodus 21:35): \"the ox of his neighbor\" — and not the ox of hekdesh. The same applies to all other damages.], property of \"the children of the covenant\" [If one damaged property of a gentile, he is exempt.], distinctive property, [i.e., property which has distinctive owners. If he damaged property of hefker (ownerless property), he is not liable.] [Wherever what belongs to a man damages what belongs to his neighbor, the mazik is liable] except (in) the domain which is exclusively that of the mazik, [so that if the ox of the nizak (the one damaged) entered the domain of the mazik, and the ox of the mazik injured it, the mazik is not liable; for he can say to him: \"What is your ox doing in my property!\" This, only when his (the mazik's) possessions caused the damage; but if the mazik himself injured his neighbor, though he (the latter) is standing in his (the mazik's) domain, he is liable. For the nizak can say to him: \"Granted you have the right to eject me, but you have no right to injure me.\"], and (except in) the domain [which is distinctively that] of the nizak and the mazik [i.e., In a courtyard belonging to both, if the ox of one of them damaged by shen or regel, he (the owner) is not liable. This, if that courtyard is set aside for oxen too. But if it were set aside for fruits and not for oxen, and it damaged by shen or regel, he is liable. And if it damaged by keren, he is liable in any event.] And if it caused damage, the mazik must pay for the damage with the best of his property.",
+ "\tThe estimate [of damage must be made only in] money. [Beth-din estimate the amount of the damage, and that is what he pays him. And if Reuven's cow damaged Shimon's cloak, treading upon it in the domain of the nizak (Shimon) and trampling it, and later the foot of this cow were broken by (being caught in) Shimon's cloak, which is also a bor in the public domain, we do not say that since this (cow) damaged and this (cloak) damaged, the damages cancel each other out, but the two damages are assessed, and whoever damaged his neighbor more (than he was damaged) pays (the difference).] [And when they come to pay damages from the property of orphans, they pay only in land, which is] the equivalent of money [and not in metaltelin, which is money itself. For all movable things are regarded as money. For if they cannot be sold here, they can be sold elsewhere.] [And the assessment and payment of damages must be only] before beth-din, [who are experts, and not before a lay beth-din], and by witnesses who are free-men and \"children of the covenant\" [to exclude bondsmen and idolators, who are not kasher (acceptable) for testimony concerning damages.] And women are included in (the halachoth of) damages. [Whether she damaged others or they damaged her, the laws of damages are the same for men and for women.] And the nizak and the mazik (share) in payment. [Sometimes the nizak shares with the mazik in the payment of damages. As when the carcass deteriorated in value from the time of death until the time of the judgment, in which instance the loss (through deterioration) of the carcass is incurred by the nizak, whether the (damaging) animal be a tam or a muad. It is found, then, that the mazik does not even pay that half-nezek awarded him by the Torah if the animal were a tam, or the full nezek, if it were a muad — so that the nizak loses, thus \"sharing\" in payment with the mazik.]",
+ "\tThere are five tamin, [which are not accustomed to cause damage; and if they damage, they pay a half-nezek.], and five muadin, [which are accustomed to cause damage, and which pay a full nezek.] A beast is not accustomed to butt [with the horn] or to push [with its whole body], or to bite, or to lie down, or to kick. [All of these are a toldah of keren and pay a half-nezek; thus, \"five tamin.\"] The tooth is accustomed to eat what is fit for it. The foot is accustomed to break as it walks. And an ox which is accustomed [three times, to butt, or gore, or lie down, or kick or bite — these are five muadin to pay a full nezek; but in respect to (the enumeration of) \"muadin,\" they are reckoned as one.], and an ox that damages in the domain of the nizak. [Even keren tam is considered a muad (in a private domain) to pay a full nezek. Our Mishnah is in accordance with the view that keren is \"different\" in the domain of the nizak, paying a full nezek, even if it is a tam. This is not the halachah.], and a man, [too, is a muad from the beginning, and pays a full nezek if he damages.] A wolf, and a lion, and a bear, and a tiger, and a leopard, and a snake — these are muadin [from the beginning. The reason that they are not included with the \"five muadin\" above, to make eleven muadin, is that they are not found within the settlement.] R. Eliezer says: When they are domesticated, they are not muadin, and a snake is always a muad. [The halachah is not in accordance with R. Eliezer.] What is the difference between a tam and a muad? A tam pays a half-nezek from its body, and a muad pays a full nezek from the best [of his property, even if the goring ox is not worth the amount of the damage. For in respect to a muad it is written (Exodus 21:36): \"He shall pay an ox for an ox,\" and it is not written that payment is to be made from the body of the goring ox.]"
+ ],
+ [
+ "\tHow is regel a muad? [i.e., In respect to what is regel a muad?] In respect to breaking [vessels] as it walks. The beast is a muad to walk as is its wont and to break. [The first part speaks of avoth — regel per se — treading with the foot. And the second part speaks of toldoth, a beast walking as is its wont and breaking things with its body, through (entanglement in) its hair, or with the shalif that is upon it (see 1:1) as it walks.] If it kicked [This is a shinui (a deviation from the norm), and a toldah of keren, for which reason he (the owner) pays a half nezek and not more], or if pebbles (tzroroth) sprung from under its legs [(Even though this is not a shinui, but the norm, still, he pays a half-nezek and not more, it being a halachah to Moses upon Sinai. And this, in a private domain, for in the public domain it is exempt, tzroroth being a toldah of regel, and thus, exempt in the public domain.)], and it broke vessels, he pays a half-nezek. If it stepped upon a vessel and broke it, and it (fragments thereof) fell upon a (second) vessel and broke that — for the first he pays a full nezek, and for the second, a half-nezek. [The first is a nezek of regel, for which reason he pays a full nezek, and the second, breaking by tzroroth, pays a half-nezek.] Chickens are muadin to walk as is their wont and to break. If dalil were attached to its leg [(Anything that becomes attached to a chicken's foot is called \"dalil.\" Some read it as \"d'li\" (a pail)], or if it were mehadess [\"dancing\" (Others explain it as digging in the earth with its claws in the manner of chickens)], and it broke vessels, he pays a half-nezek. [For \"dalil\" is tzroroth. For with that dalil it flings tzroroth upon a vessel. And hiduss, too — as when it flung tzroroth, which broke vessels.]",
+ "\tHow [i.e., in respect to what] is shen a muad? In respect to eating what is fit for it. The beast is a muad to eat fruits and greens. If it ate clothing or vessels, he pays a half-nezek, [this being meshuneh (a deviation from the norm)]. When is this so? In the domain of the nizak; but in the public domain, it is exempt. [This refers to eating fruits and greens; for in the public domain it is exempt, it being written (Exodus 22:4): \"…and it eat in another's field.\" But if it ate clothing or vessels, even in the public domain, he pays a half-nezek. For people are apt to place clothing and vessels in the public domain temporarily, so that it (eating them) is keren in the public domain, and liability obtains.] If it derives benefit, he (the owner) pays the (amount of) the benefit. [Not actual payment; but, if it ate something dear, it is perceived as if it were barley, and he pays only the \"cheap price\" of barley. That is, a third less than the market price. And if it ate something cheaper than barley, he pays the \"cheap price\" of what was eaten. And if it ate something harmful to it, such as wheat, since it did not benefit, he is not liable.] If it ate from the midst of the thoroughfare, he pays the (amount of the) benefit. (If it ate) from the sides of the thoroughfare, he pays the (amount of the) damage. [i.e., If it went and stood on the sides of the thoroughfare in a place where oxen are not wont to walk, it is not like the public domain and he pays what it damages.] (If it ate) from the shop-entrance, he pays the (amount of the) benefit. From the midst of the shop, he pays the (amount of) the damage.",
+ "\tIf one's dog or goat jumped from the top of a roof and broke vessels, he pays a full nezek, for they are muadin [to jump. This, in the domain of the nizak, it being a toldah of regel.] If one's dog took a chararah [a cake baked on coals], and went to a (grain stack, and ate the chararah and set fire to the stack — for the chararah he pays a full nezek, [it being shen in the domain of the nizak], and for the stack, a half-nezek, [it being like tzroroth, which pays a half-nezek — a halachah to Moses upon Sinai.]",
+ "\tWhich is a tam, and which is a muad? A muad — an (ox) which was testified against (as having gored) three days. And a tam? Desisting three days [i.e., If it sees oxen and does not gore them, it reverts to its state of tam.] These are the words of R. Yehudah. R. Meir says: A muad — (an ox) which was testified against three times, [even in one day. The halachah is not in accordance with R. Meir, it not being a muad until it is testified against (as having gored) three days.] And a tam — any (ox) which the children fondle, [i.e., which they pull and play with] without its butting. [And in this the halachah is in accordance with R. Meir, that an ox which is a muad does not revert to its state of tam until the children fondle it.]",
+ "\t\"An ox that damages in the domain of the nizak\" (1:4). How so? If it gored, butted, bit, lay down, or kicked, [all toldoth of keren] — In the public domain, he pays a half-nezek; in the domain of the nizak, R. Tarfon says he pays a full nezek, and the sages say a half-nezek. R. Tarfon said to them: Now if in a place where (Scripture) was lenient with shen and regel — in the public domain — where they are exempt, (Scripture) was stringent with them in the domain of the nizak, making them pay a full nezek — then, in a place where (Scripture) was (relatively) stringent with keren — in the public domain — making it pay a half-nezek, does it not follow that we should be stringent with it in the domain of the nizak and make it pay a full nezek! They said to him: It is sufficient that what is derived from a law be like the law it is derived from. Just as in the public domain (he pays) a half-nezek, so in the domain of the nizak (he pays) a half-nezek. [Keren in the domain of the nizak, which you derive from the law of keren in the public domain, saying: \"Keren, with which Scripture was stringent in the public domain, does it not follow that we should be stringent with it in the domain of the nizak\" — it is sufficient that it be as (stringent) as the law it is derived from, keren in the public domain, and that it be liable for only a half-nezek in the domain of the nizak as it is in the public domain.] He said to them: I shall not derive keren from keren: [as above, but] I shall derive keren from regel. [In a place where Scripture was stringent with shen and regel, does it not follow that we should be stringent with keren, viz.:] Now if in a place where (Scripture) was lenient with shen and regel — in the public domain — it was stringent with keren — then in a place where it was stringent with shen and regel — in the domain of the nizak — does it not follow that we should be stringent with keren! They said to him: It is sufficient that what is derived from a law be as (stringent) as the law it is derived from. Just as in the public domain (he pays) a half-nezek, so in the domain of the nizak (he pays) a half-nizak. [For in the last analysis, if not for keren in the public domain, the a fortiori argument (kal vachomer) could not be constructed. And R. Tarfon, even though he holds that \"It is sufficient, etc.\" is a Scriptural principle, viz. (Numbers 12:14): \"And if her father had spat in her face, would she not be humiliated for seven days!\" — a fortiori, vis-à-vis the Shechinah, fourteen days! — but it is sufficient that what is derived from a law be as (stringent) as the law itself, for which reason she is confined for seven days and not more — still, in our instance R. Tarfon does not hold that \"It is sufficient, etc.\" obtains, holding that it applies only where the a fortiori argument is not refuted, as in the above instance, where the seven days of the Shechinah not being written, the a fortiori argument is adduced for fourteen-day liability, and \"It is sufficient, etc.\" removes seven and leaves seven, so that the a fortiori argument is found to establish seven-day liability and is not entirely refuted. But here, where, Scripture prescribes a half-nezek both for the public domain and the domain of the nizak, and the a fortiori argument is adduced for an additional half-nezek, making it a full nezek — if \"It is sufficient, etc.\" were posited and payment were established as a half-nezek as in the beginning, the a fortiori argument would have been entirely refuted, availing naught. And the rabbis hold that even in such an instance, \"It is sufficient, etc.\" is posited. The halachah is in accordance with the sages.]",
+ "\tA man is a muad always, whether unwitting or witting, whether sleeping or awake. [If he were sleeping and another came and slept at his side and caused him injury, he is liable. But if the first injured the second, he is not liable. And if they lay down together, each who injures the other is liable, both being muadim, vis-à-vis each other.] If he blinded his neighbor's eye or broke vessels, he pays full damages. [Even (if he blinded his eye) unwittingly, he is liable for the injury, but not for the four (other) things (see 8:1), one being liable for these things only if his act is witting or nearly so.]"
+ ],
+ [
+ "\tIf one places a pitcher in the public domain, and another comes and trips upon it and breaks it, he (the one who broke it) is not liable, [for men (i.e., pedestrians) are not wont to look upon the ground]. And if he were injured by it, the owner of the pitcher is liable for his injury [even if he had renounced ownership of it. For if one renounces ownership of objects that can cause injury, which he had no right to make (i.e., to place there) in the beginning, it is as if he had not renounced ownership of them.] If (he tripped and) his pitcher broke in the public domain, and someone slipped on the water or were injured by its shards, he is liable. [For he (this tanna) holds that tripping is (to be regarded as ) dereliction, and not as accident, for which reason he is liable.] R. Yehudah says: If he has intent [to acquire the shards and the water after his pitcher is broken], he is liable [for the damage that they cause, for it is his bor that caused the damage], but if he does not have intent [to acquire them, then, since they originated in an accident (R. Yehudah holding that tripping is not dereliction), the shards and the water are (regarded as) hefker (renounced) after the accident, and] he is not liable. [The halachah is in accordance with R. Yehudah, that tripping is not (regarded as) dereliction. And since it is (regarded as) accident, and he had no intent to acquire the shards and the water, it is as if they never belonged to him and he is not liable for the damage they cause.]",
+ "\tIf one spills water into the public domain, and another is injured by it, he is liable for his injury. [Even if he is permitted to do so, as in the rainy season, when it is permitted to spill water into the public domain, still, if another were injured by it, he is liable for his injury.] If one secretes thorns or glass [in the public domain], or if one studs his fence with thorns [so that they project into the public domain (but if he keeps them within his domain and another is injured by them, he is not liable, for men are not wont to rub themselves against walls)], or if his fence fell into the public domain and others were injured by it, he is liable.",
+ "\tIf one takes his hay and straw out to the public domain for fertilizer, [i.e., so that it decay and become fertilizer for fields or vineyards], and another is injured thereby, he is liable for his injury. And whoever is first (to take them) acquires them, [the rabbis having penalized him.] R. Shimon b. Gamliel says: All who spoil the public domain, [even if they do so licitly (as in the time when fertilizer is taken out)], if injury is caused thereby, they must pay; and whoever is first (to take the things put there) acquires them. If one turns over animal dung in the public domain, and another is injured thereby, he is liable for his injury.",
+ "\tIf two potters were walking, one behind the other, and the first tripped and fell, and the second tripped over the first, the first is liable for the injury of the second. [This, in an instance where the first could have risen and did not do so, in which instance he is derelict. But if he could not have risen, he is not liable, the ruling being that tripping is not dereliction.]",
+ "\tIf one were coming with his pitcher, and the other, with his beam, and the pitcher of the first were broken by the beam of the second, he is not liable, for both are permitted to walk there. If the beam carrier were (walking) ahead, and the pitcher carrier, behind him, and the pitcher were broken by the beam, the beam carrier is not liable, [for he was walking at a normal pace and the other was rushing.] And if the beam carrier stopped, he is liable. And if he told the pitcher carrier to stop, he is not liable. If the pitcher carrier were (walking) ahead, and the beam carrier behind, and the pitcher were broken by the beam, he is liable. And if the pitcher carrier stopped, he is not liable. And if he told the beam carrier to stop, he is liable. The same applies with one coming with his lamp and another with his flax.",
+ "\tIf two were walking in the public domain, one walking and one running. Or if two were running and they injured each other, both are not liable. [Our Mishnah is defective. This is what was taught: If one were running and the other walking on the eves of Sabbaths or festivals, or if both were running on the other days of the year, both are not liable. For on the eves of Sabbaths and festivals, one who runs is authorized to do so, running as he does for the sake of a mitzvah, to prepare his Sabbath and festival needs, wherefore he is not liable. And on the other days of the year, when they both run, since both are deviating from the norm, they are both not liable.]",
+ "\tIf one were chopping [wood] in a private domain and he caused damage in the public domain; in the public domain, and he caused damage in a private domain [of others]; in a private domain [his own], and he caused damage in a different private domain, he is liable. [Even though he does so in his own domain and many are not found there that we should say he should have been careful, still, he is liable.]",
+ "\tTwo oxen, tamim, which injured each other, pay a half-nezek of the excess. [They estimate the excess of one over the other, and the one that caused the greater damage pays a half of that excess.] Both of them muadim — they pay a full nezek of the excess. One a tam; the other, a muad — the muad in the tam [i.e., if it caused greater injury to the tam than the tam to it] — it pays full nezek of the excess. The tam in the muad — it pays a half-nezek of the excess. Similarly, two men who injured each other pay a full nezek of the excess. A man in a muad, and a muad in a man — he pays a full nezek of the excess. A man in a tam, and a tam in a man — a man in a tam pays a full nezek of the excess, [a man being a muad always]; a tam in a man pays a half-nezek of the excess, [it being written (Exodus 21:31): \"Or if it gore a son, or if it gore a daughter, according to this ordinance shall it be done to it.\" According to the ordinance of ox goring ox, so is the ordinance of ox goring man. Just as in the ordinance of ox goring ox, a tam pays a half-nezek, and a muad, a full nezek, so, in that of ox goring man, a tam pays a half-nezek, and a muad, a full nezek.] R. Akiva says: A tam, too, that injures a man pays a full nezek of the excess. [R. Akiva expounds \"according to this ordinance\" as referring to the law preceding this verse, that of a shor muad (an ox which is a muad), viz.: \"According to this ordinance\" of a shor muad, which pays a full nezek, \"shall it be done to it\" — to any ox that gores a man, even if it be a tam. The halachah is not in accordance with R. Akiva.]",
+ "\tAn ox (a tam) worth one hundred which gored an ox worth two hundred, and the carcass is worth nothing — he (the nizak) takes the ox. An ox worth two hundred which gored an ox worth two hundred, and the carcass is worth nothing — R. Meir said: Of this it is written (Exodus 21:35): \"And they shall sell the living ox, and they shall halve its money.\" R. Yehudah said to him: \"And this is the halachah.\" [i.e., This is assuredly the halachah, that he gives him one hundred, which is half the nezek.] You have satisfied: \"And they shall sell the living ox, and they shall halve its money,\" but you have not satisfied (Ibid.): \"and also the carcass shall they halve.\" Which, (rather, is the instance of which Scripture writes?) An ox worth two hundred which gored an ox worth two hundred, and the carcass is worth fifty zuz. This one (the nizak) takes half of the living (animal) and half of the dead, and that one (the mazik) takes half of the living and half of the dead. [R. Meir and R. Yehudah differ where the carcass appreciated in value, as when at the time of death it was worth nothing and it acquired value thereafter, being fit to be fed to dogs or to be sold to non-Jews. R. Meir holds that the appreciation of the carcass is entirely the nizak's, the mazik receiving nothing thereof and paying a half-nezek. And this is the intent of R. Meir's statement: \"Of this it is written: 'And they shall sell the living ox, and they shall halve its money.'\" That is, he must give him the half-nezek payment from the sale of the living ox, and he deducts nothing because of the appreciation of the carcass. And R. Yehudah holds that half of the appreciation of the carcass goes to the mazik, so that when the mazik comes to pay the half-nezek to the nizak, he deducts half of the appreciation of the carcass from the time of death until the time of judgment. And this is the intent of R. Yehudah's statement to R. Meir: \"You have satisfied: 'And they shall sell the living ox,' but you have not satisfied: 'and also the carcass shall they halve,'\" it being necessary to divide the amount of appreciation of the carcass and for the mazik to take half. The halachah is in accordance with R. Yehudah.]",
+ "\tSometimes one is liable for the act of his ox and not liable for his own act; and sometimes he is not liable for the act of his ox and is liable for his own act. If his ox shamed (a man), he (the owner) is not liable, [it being written (Leviticus 24:19): \"a man … in his fellow,\" and not \"an ox in his fellow.\" Or else, there is no liability for shaming without intent to shame, which does not obtain with an ox.]; if he shamed (a man) he is liable. If his ox blinded his bondsman's eye or knocked out his tooth, he is not liable, [and his bondsman does not gain his freedom thereby]; if he blinded his bondsman's eye or knocked out his tooth, he is liable, [viz. (Exodus 21:26-27): \"free shall he send him.\"] If his ox struck his father or his mother, he is liable [for damages]; if he struck his father or his mother, he is exempt [from payment, a man not being put to death and also being made to pay.] If his ox set fire to a (grain) stack on Shabbath, he is liable [a half-nezek, this being a deviation from the norm]; if he set fire to a stack on Shabbath, he is not liable, for he incurs the death penalty.",
+ "\tIf one ox pursued another, and it (the second) were injured — this one (the owner of the second) says: Your ox injured (mine), and the other (the owner of the first) says: No, it bruised itself on a rock — \"the burden of the proof is on him who would extract (payment) from his neighbor.\" If two [oxen of two different men] pursued one [belonging to another man] — one says: Your ox injured; the other: Your ox injured, both are exempt, [both pushing him off]. If both belonged to one man, both are liable. [The gemara explains the instance of the Mishnah as one of two tamin, a tam paying from its body alone. So that if both are before us, the nizak receives the half-nezek from between both. But if both are not present, he (the mazik) can say: Go and bring proof that this ox did the damage, and I will pay you!] If one were big and the other small — the nizak says: The big one injured (mine), [and his body contains the worth of a half-nezek; and the mazik says: No, the small one did the damage [Take the worth of the small one and lose the rest of your half-nezek], if one were a tam, and the other, a muad — the nizak says: The muad did the damage; and the mazik says: No, the tam did -- \"the burden of the proof is on him who would extract (payment) from his neighbor.\" If the injured (oxen) were two — one big and one small; and the injurers were two, one big and one small — the nizak says: The big injured the big, and the small, the small; and the mazik says: No, the small injured the big, and the big the small, [and even though the half-nezek of the big one is large, you may take it only from my small one; and the half-nezek for your small one, take from my big one]; if one were a tam, and the other a muad — the nizak says: The muad injured the big one, and the tam, the small one; and the mazik says: No, the tam injured the big one, and the muad, the small one — \"the burden of the proof is on him who would extract (payment) from his neighbor.\" [With all of these \"the burden of the proof, etc.\" in our Mishnah, if he does not bring proof, he receives nothing, not even the value of a tam, and not even the small one that he (the mazik) admitted. For if one claims wheat from his neighbor, and he admits to barley, he is not liable even for the price of barley. But if the nizak seizes the amount admitted by the mazik, it is not confiscated from him.]"
+ ],
+ [
+ "\tIf an ox gored four or five oxen, one after the other, [and with all of them it were a tam, which pays from its body], it pays [a half-nezek] to the last of them [first. The Gemara explains the instance as one in which the nizak seized the ox of the mazik to collect from it, in which instance he becomes a shomer sachar (a hired watchman), so that when it leaves his hand and causes damage, the first nizak is liable for it, for which reason the last nizak receives a complete half-nezek.]; and if something remains, it reverts to the one (the nizak) before him; and if something remains (from that), it reverts to the one before him. And the very last (nizak) gains. These are the words of R. Meir. [This is what is meant: If something remains from the nezek, it reverts to the one before him. As when the half-nezek of the first were a hundred, and the half-nezek of the last, fifty, and the ox were worth two hundred. In the beginning, when this one's ox gored the ox of the first nizak, whose half-nezek was a hundred, the nizak owned a hundred in this ox, and its owner, a hundred. And when the nizak seized it and it gored under his hand, the owner should not lose his hundred in it, for the responsibility of guarding it was not his, but that of the nizak who seized it. And when it caused a half-nezek of fifty to the second (nizak), the first nizak loses fifty from his hundred, which he gives to the second nizak, and what is left, until a hundred, reverts to him, and the owner takes his hundred.] R. Shimon says: If an ox worth two hundred gored an ox worth two hundred and the carcass were worth nothing, the first takes a hundred and the second takes a hundred. If it afterwards gored an ox worth two hundred, the last (nizak) takes a hundred, and the one before [i.e., the preceding nizak] takes fifty zuz, and this one [the owner] takes fifty zuz. [For the first nizak owns half the ox, for which reason he pays half of its nezek. R. Shimon holds that the owner and the nizak are partners in the ox which causes damage and both are liable for its damages. How so? \"If an ox worth two hundred, etc.\"] If it afterwards gored another ox worth two hundred, the last (nizak) takes one hundred, [a half from whoever it may be, for it pays from its body. So that it is found that the nizak before him, to whom half of it belonged, pays half of the hundred that the last one takes], and the one before him, fifty zuz, and the last two, a golden dinar (each), [twenty-five silver dinars (twenty-five zuz). The first two, the first nizak and the owner, each of whom owns a quarter (of the ox) — each pays a quarter of its damages.]",
+ "\tIf an ox were a muad to (animals of) its kind, and not a muad to (animals) not of its kind; a muad to men, and not a muad to beasts; a muad to small (animals) [i.e., calves], and not a muad to large — for what it is a muad to, it pays a full nezek, and for what it is not a muad to, it pays a half-nezek. They [his disciples] asked R. Yehudah: What [is the halachah] if it were a muad for Sabbaths but not for weekdays? [(\"a muad for Sabbaths\":) Because it does not work then and its \"mind\" has free rein; or else, because it sees men in Sabbath finery, they appear strange to him, and he does not recognize them.] He answered: For Sabbaths, it pays a full nezek, and for weekdays, a half-nezek. When does he become a tam (again)? After desisting on three Sabbaths. [If, after being (confirmed as) a muad for Sabbaths, they pass before him oxen on three Sabbaths and he does not gore them, he reverts to his status of tam, after which, if he gores again, he pays only a half-nezek.]",
+ "\tIf the ox of an Israelite gored an ox of hekdesh (Temple property), or if an ox of hekdesh gored the ox of an Israelite, he (the owner) is not liable, it being written (Exodus 21:35): \"…the ox of his neighbor\" — and not the ox of hekdesh.\" If the ox of an Israelite gored the ox of an idolator, he is not liable, [it being written (Habakkuk 3:6): \"He arose and measured the land. He saw and he freed the nations.\" When He saw that the nations did not abide by the seven mitzvoth commanded unto the sons of Noah, He arose and \"freed\" their money to Israel. And (Deuteronomy 33:2): \"He revealed from Mount Paran\" — from the time he took the Torah around to the idolators and they would not accept it. ] And if the ox of an idolator gored the ox of an Israelite, whether a tam or a muad, he pays a full nezek.",
+ "\tIf the ox of a pikeach (a \"knowing\" person) gored the ox of a deaf-mute, an imbecile, or a minor, he (the owner) is liable. And if the ox of a deaf-mute, an imbecile or a minor gored the ox of a pikeach, he is not liable. [For a caretaker is not assigned for a tam to collect from its body, it being metaltelin (\"moveable\"), and it is ruled in the Gemara (14b): \"shaveh kesef\" (\"the equivalent of money\") — We are hereby taught that beth-din deal only with bound property (this, in an instance of orphans)]. If the ox of a deaf-mute, and imbecile, or a minor gores, [i.e., if it is established as a \"gorer\"], beth-din assign a caretaker to them, [not to pay a half-nezek, but to make it a muad, so that if it gores again, it pays from the aliyah (\"prime property\"), and the nezek is collected from the land of the orphans], and they are forewarned (to guard the ox) in the presence of the caretaker. If the deaf-mute and the imbecile recovered their faculties and the minor came of age, it reverts to its status of tam. [He holds that a muad which leaves the authority of one owner for that of another reverts to its status of tam, different ownership changing the law vis-à-vis monition (of the owner)]. These are the words of R. Meir. R. Yossi says: It retains its status. An ox bred for fighting is not put to death (for killing a man), it being written (Exodus 21:28): \"And if an ox gore\" (by itself), and not if it is made to gore.",
+ "\tIf an ox gored a man and he died — a muad pays kofer (see Exodus 21:30), and a tam is exempt from kofer. [And even though it is killed the first time it gored (and killed), we find an instance of muad, as when it killed three non-Jews, or as when it killed three Israelites who were treifah (i.e., who had mortal organic injuries), an ox not being killed for (killing) a treifah, it having killed \"a dead man,\" or as when it killed and ran off to the field after being testified against.] And both (tam and muad) are to be put to death. And thus with a [minor] male or female. [It is subject to stoning and kofer for them as for adults.] If it gored a bondsman or a bondswoman, he (the owner) gives thirty sela'im, whether they be worth a hundred or only one dinar.",
+ "\tIf an ox were rubbing itself against a wall, and it fell upon a man (and killed him), [it is not put to death. And if it were a muad, as when it were a muad to rub against walls and cause them to fall upon men, and it rubbed itself upon a wall to relieve itself and overthrew it upon a man and he died, the ox is not put to death and the owner pays kofer. The ox is not put to death, it being written (Exodus 21:29): \"The ox shall be stoned and also its owner shall die\" — As the death of the owner, so is the death of the ox. Just as the owner is not liable unless he killed with intent, so the ox is not liable unless it killed with intent. And the owner pays kofer, it being written (Ibid. 30): \"If kofer.\" It could have been written: \"Kofer shall be set for him.\" Why \"if kofer\"? To include non-intentional killing in kofer liability.] If it intended to kill a beast and killed a man, to kill an idolator and it killed a Jew, to kill a nefel (one of non-viable birth), and it killed a ben kayama (one with \"life\"), it is not put to death.",
+ "\tThe ox of a woman, the ox of orphans, [who do not have a caretaker], and the ox of a caretaker [i.e., an ox belonging to orphans, which a caretaker is charged with guarding], a wild (i.e., ownerless) ox, an ox of hekdesh (Temple property), and an ox of a proselyte that died without heirs are to be put to death (if they killed a man). [For \"ox\" is written seven times in the section which speaks of goring a man — one for itself (i.e., the common instance) and six for these (other) oxen.] R. Yehudah says: A wild ox, an ox of hekdesh, and an ox of a proselyte who died are not put to death because they are ownerless. [R. Yehudah rules thus even if it gored and he then dedicated it to the Temple or if it gored, and then the proselyte died. The halachah is not in accordance with R. Yehudah.]",
+ "\tIf an ox were taken out to be stoned, and its owner dedicated it (to the Temple), it is not dedicated. If he slaughtered it, its flesh is forbidden, [it being written (Exodus 21:28): \"The ox shall be stoned and its flesh shall not be eaten.\" From \"the ox shall be stoned,\" do I not know that it is neveilah [carrion], which may not be eaten? Why need it be stated: \"and its flesh shall not be eaten\"? To teach that if he slaughtered it after its judgment (to be stoned), it is forbidden.] And if before its judgment were pronounced, its owner dedicated it, it is dedicated. [A (practical) difference — If he benefits from it, he is guilty of me'ilah (abuse of sacred property)]. And if he slaughtered it, its flesh is permitted.",
+ "\tIf he gave it (the ox) to an unpaid watcher, a borrower, a watchman for hire, or a hirer, they stand in place of the owner — a muad pays a full nezek, and a tam, a half-nezek. If its owner tied it with a rein and closed it in appropriately [with a door that could withstand a normal wind, this being \"minimal\" guarding], and it went out and caused damage, whether tam or muad, it is liable. These are the words of R. Meir. R. Yehudah says: A tam is liable; a muad is not liable [in point of its muad aspect, but its tam aspect remains in place, and it pays a half-nezek as a tam], it being written [in respect to muad] (Exodus 21:36): \"and its owner did not guard it\" [at all, then he is liable as a muad]; but this one was [somewhat] guarded. R. Eliezer says: It [a muad] has no \"guarding\" but a knife [i.e., He must slaughter it. There are three different views here: According to R. Meir, with minimal guarding, it is liable; with \"prime\" guarding, not liable. According to R. Yehudah, with minimal guarding, too, it is not liable in point of its muad aspect, but liable in point of its tam aspect, not being completely exempt) unless there is prime guarding. And according to R. Eliezer, with prime guarding, too, it is liable. The halachah is in accordance with R. Yehudah. In any event, ab initio, it is a mitzvah to slaughter an ox that is a muad to remove (the possibility of) damage.]"
+ ],
+ [
+ "\tIf an ox gored a [pregnant] cow, and its fetus were found [dead] at its side, and it were not known whether it gave birth before it was gored, [so that the fetus did not die because of the goring], or whether it gave birth after it was gored, [and it miscarried because of the goring], he (the owner) pays a half-nezek for the cow and a quarter-nezek for the fetus. [For a tam pays a half-nezek, and the status of this fetus is in doubt, so that they divide. Our Mishnah is in accordance with Somchos, who says that money whose ownership is in question is divided. But the sages say: This is a great principle in law — \"The burden of the proof is upon him who would extract (payment) from his neighbor.\" And the halachah is in accordance with the sages. And even if the nizak says: \"I am certain\" (that your ox injured mine), and the mazik says: \"Perhaps\" (it did), \"the burden of the proof is upon him who would extract (payment) from his neighbor.\"] Likewise, if a cow gored an ox, and its fetus were found at its side, and it is not known whether it gave birth before or after it gored, he pays a half-nezek from the cow and a quarter-nezek from the fetus. [He pays a half-nezek from the cow if it were found (a tam paying a half-nezek from its body), and, if it were not found, he pays a quarter-nezek from the fetus. For if it were known that it gored before it gave birth, the entire half-nezek would be paid from the fetus. For if a pregnant cow gores, it and its fetus gores. And if it gored after it gave birth, nothing would be paid from the fetus, the fetus not having gored. And a tam pays only from its body, so that now the status (of the ownership of the money) being in doubt, it is divided; and of the half-nezek that he must pay, a quarter-nezek is paid from the fetus.]",
+ "\tIf a potter brought his pots into the courtyard of the ba'al habayith (the owner of the courtyard) without permission, and the beast of the ba'al habayith broke them, he (the ba'al habayith) is not liable. And if it were injured by them, the potter is liable. And if he brought them in with permission, the ba'al habayith is liable. If one brought his fruits into the courtyard of the ba'al habayith without permission and the beast of the ba'al habayith ate them, he is not liable. And if it were injured by them, the owner of the fruits is liable. [This, if it slipped on them and were hurt; but if it ate of them until it died, the owner of the fruits is not liable. For (he can contend that) it should not have eaten.]",
+ "\tIf one brought his ox into the courtyard of the ba'al habayith without permission, and the ox of the ba'al habayith gored it or the dog of the ba'al habayith bit it, he is not liable. If it gored the ox of the ba'al habayith, it is liable. If it fell into his pit and fouled his waters, he is liable. If his [the ba'al habayith's] father or mother were in it [(The same applies with others, but the common instance is given)], he pays kofer. [as when it were a muad to throw itself upon people in pits, and that day it saw greens in the pit and threw itself into the pit to eat the greens and killed a man, in which instance the ox is not put to death, since it killed without intent, and the owner pays kofer (Scripture indicating kofer liability even in the absence of intent, as stated above)]. And if he brought it in with permission, the ba'al habayith is liable. Rebbi says: In all of them (the aforementioned instances), he (the ba'al habayith) is not liable unless he takes it upon himself to guard (against damage). [The halachah is in accordance with Rebbi. Therefore, if he brought in his ox with the permission of the ba'al habayith, unqualified, the ba'al habayith not undertaking to guard, he is not liable, not having assumed responsibility. And the one who brings it in, too, is not liable, having brought it in with permission.]",
+ "\tIf one ox had intent to (gore) another and it struck a woman and she miscarried, he (the owner) is not liable to compensate for the miscarriage. And if one man intended to (strike) another, and he struck a woman and she miscarried, he must compensate for the miscarriage. [Since it is to be taught \"If one man intended to strike another, etc.\", it is also taught: \"If one ox had intent to gore another, etc.\" For even if it had intent to gore the woman, the owner need not compensate for the miscarriage, such liability obtaining only with a man.] How is the miscarriage compensated for? The woman is assessed — how much she is worth (for sale as a bondswoman) before giving birth and how much after giving birth. R. Shimon b. Gamliel said: If so — a woman is worth more after giving birth! [If it is thus assessed, he will give her nothing! For a woman is worth more after giving birth. For before giving birth, her sales value is less, in that she is in danger of dying in childbirth.] Rather, the (sales) value of (what would have been) the children is assessed, and that is given to the husband. And if she has no husband, he gives it to his heirs. If she were a freed bondswoman [married to a proselyte or to a freed bondsman] or a proselytess [married to one of them, and the husband died], he is not liable. [For one holding the property of a proselyte who dies and has no heirs acquires it. And this one (who caused the miscarriage) is first to acquire what he holds. The same is true for a Jewess who married a proselyte. If the proselyte died, he (the causer of the miscarriage) is not liable, for the miscarriage compensation goes to the husband. But because it is generally a freed bondswoman and a proselytess who are married to a proselyte, we have \"bondswoman\" and \"proselytess.\"]",
+ "\tIf one dug a bor (see 1:1) in a private domain and opened it to the public domain, or in the public domain and opened it to a private domain, or in one private domain and opened it to another private domain, he is liable. [Even though there is no public domain element here, he is liable (this, on condition that he declare his domain with the opening to the bor hefker (ownerless)]. If one dug a bor in the public domain, and there fell into it an ox or an ass and it died, he is liable. Both one who digs a bor, [which is round], a shiach, [long and narrow], a me'arah, [square and vaulted, but having a mouth], charitzin, [broad and square like a me'arah, but not vaulted], or ne'itzin, [narrow below and wide above] is liable. Why, then, is \"bor\" written? Just as a bor is deep enough to kill — ten tefachim (handbreadths), [\"bor,\" unqualified, being ten tefachim deep], so [are included] all that are deep enough to kill — ten tefachim. If it were less than ten tefachim and there fell into it an ox or an ass and it died, he is not liable. And if it were injured, he is liable.",
+ "\tA bor of two partners — If the first passed by it and did not cover it, and the second, and did not cover it, the second is liable. [This, if the first gave the second the cover of the bor as he passed by and he did not cover it.] If the first covered it and the second passed by and found it uncovered and he did not cover it, the second is liable. If he covered it properly and there fell into it an ox or an ass, [as when the cover became worm-eaten], and it died, he is not liable. If he did not cover it properly and there fell into it an ox or an ass and it died, he is liable. If it fell forwards because of the sound of the digging, he is liable. [If he were digging and the ox heard the sound of the hammer and took fright and fell into the bor and died, he is liable. And though we can contend that since it fell because of the sound of the digging, bor liability falls away and there remains only the factor of his causing the sound of the digging, which, being an indirect cause, should not render him liable — still, he is liable, the nezek itself having occurred in the bor.] (If it fell) backwards because of the sound of the digging, he is not liable. [If the ox stumbled on the mouth of the bor because of the sound of the digging and fell backwards, outside the bor, and died, he is not liable. For the nezek itself did not occur in the bor, and the sound of the digging is only an indirect cause, for which he is not liable.] If there fell into it an ox and its implements and they were broken; an ass and its appurtenances, and they were torn [(\"breaking\" applies to the implements of the ox — yoke and plow; \"tearing,\" to the appurtenances of the ass — the clothes bundles and the pack-saddle on its back)], he is liable for the beast and not liable for the implements, [it being written (Exodus 21:33): \"…and there fall into it an ox or an ass\" — an ox, and not a man; an ass, and not vessels.] If there fell into it an ox that were deaf, or deranged, or \"minor,\" he is liable. [But he is not liable for a \"sound\" ox, which should have looked while walking.] He is not liable for (minor) son or daughter, bondsman or bondswoman.",
+ "\tBoth an ox and any other beast are subsumed in (the halachoth of falling into a bor), [it being written (Exodus 21:34): \"Money shall he restore to its owner\" — anything that has an owner.], and in separation from Mount Sinai, [it being written (Ibid. 19:13): \"Or beast or man, he shall not live.\" \"Animal\" is in the category of \"beast\"; \"Or\" — to include birds (in the injunction)], and in the paying of kefel (\"double payment\"), [it being written (Ibid. 22:8): \"For every thing of violation\" — every thing which he violates.], and for returning a lost object, [(Deuteronomy 22:3): \"…with every lost object of your brother.\"], and for unloading, [(Exodus 23:4): \"…help shall you help with him.\" Though it is written (Ibid.): \"the ass of your foe,\" all beasts are included, this being derived \"ass\" (here) — \"ass,\" in respect to Shabbath, where it is written (Deuteronomy 5:14): \"…your ox, your ass, and all of your beasts.\"], for muzzling, [(Ibid. 25:4): \"You shall not muzzle an ox in its threshing.\" We derive \"ox\" - \"ox\" from Shabbath.], for kilayim (forbidden admixtures) [In respect to (forbidden) mating, though it is written (Leviticus 19:19): \"Your beast you shall not mate with a different breed,\" animal and bird are also included by derivation, \"beast\" - \"beast,\" from Shabbath. Likewise, in respect to the kilayim of driving (them together), viz. (Deuteronomy 22:10): \"You shall not plow with an ox and an ass together,\" we derive, \"ox\" - \"ox\" from Shabbath, that the same applies to any two types of beast, animal, and bird. However, as to the Torah halachah, one is not liable unless he plows with or drives two kinds (of animal), one of which is unclean and the other, clean, as is the case with ox and ass. But the sages forbade all two kinds, even if both are unclean or both clean.], and for Shabbath, [it being written: \"your ox, your ass, and all of your beasts.\" \"Animal\" is included in \"beast,\" and \"all\" is a term of inclusion, to include birds.] If so, why is it written (Exodus 21:34): \"ox or ass\"? Scripture speaks of the common instance."
+ ],
+ [
+ "\tIf one brings a sheep into a shed and closes (the door) before it properly, and it goes out and causes damage, he is not liable. [For he guarded it. \"What (else) could he have done?\"] If he does not close before it properly, and it goes out and causes damage, he is liable. If it were breached at night, or if robbers breached it and it went out and caused damage, he is not liable. If robbers took it out, the robbers are liable. [Even if they did not actually take it out, but just stood before it until it went out, it is as if they took it out with their hands and they are liable.]",
+ "\tIf he left it in the sun or gave it to a deaf-mute, imbecile, or minor, and it went out and caused damage, he is liable. [(\"If he left it in the sun\":) The sun distresses it, so that \"proper closing,\" with a door that can withstand a normal wind is not sufficient.] If he gave it to a shepherd, the shepherd stands in his stead. [And we do not say in such a case that \"A watchman who gives (his charge) to another watchman is liable.\" For it is customary for a senior watchman to give (his charge) to his junior, for which reason the latter is liable.] If it fell into a garden and derived benefit, it pays the (amount of the) benefit derived. [(\"If it fell into a garden\":) As when it slipped and fell, but if it were pushed down (into the garden) by the other sheep, it pays what it damaged, the owner having been derelict in not having led them single file. (\"the benefit derived\":) what it benefited (by eating) and not what it damaged.] If it went down as was its wont and damaged, it pays what it damaged. How does it pay what it damaged? A beth sa'ah (fifty by fifty cubits) is assessed in that field — how much it was worth and how much it is worth. [The furrow is not assessed in itself. For the mazik would then lose, the furrow being assessed at its complete worth, (whereas Scripture states (Exodus 22:4): \"And it eat in another's field,\" which is expounded: Damages are estimated on the basis of another field.) Rather, a beth sa'ah is assessed in that field — how much it was worth before this furrow was eaten and how much it is worth now, so that the mazik does not now pay the complete worth of the furrow. For one who buys a beth sa'ah with its produce pays only a trifle less if one furrow is missing.] R. Shimon says: If it ate finished fruit, it pays (the value of) finished fruit — if a sa'ah, a sa'ah; if two sa'ah, two sa'ah. [If it ate finished, completely ripened fruit, it pays the entire nezek. When do we assess it on the basis of the field? When the fruit is not yet finished. The halachah is in accordance with R. Shimon.]",
+ "\tIf one heaps a stack in his neighbor's field without permission, and it is eaten by the beast of the owner of the field, he is not liable; and if it (the beast) were injured by it (the stack), the owner of the stack is liable. And if he heaped the stack with permission, the owner of the field is liable. [The Gemara construes this as relating to a valley where each of them was wont to thresh his stack on one threshing floor. A watchman was appointed. When he said: \"Come and stack,\" it was as if he had said: \"Come and I will watch it for you.\" But, otherwise, even if he stacked with permission, the owner of the field is not liable until he undertakes to watch it.]",
+ "\tIf one sends a fire by the hand of a deaf mute, an imbecile, or a minor, he is not liable by the laws of man, but he is liable by the laws of Heaven. If he sends it by a pikeach (a \"knowing\" person), the pikeach is liable. If one brought the fire and another (then) brought the wood, the bringer of the wood is liable. If one brought the wood and another (then) brought the fire, the bringer of the fire is liable. If another came and fanned (libah) the fire [\"libah,\" as in (Exodus 3:2)): \"belabath esh.\" Some books have \"nibah,\" as in (Isaiah 57:19): \"niv sfatayim\" (\"the expression of the lips\"). When one speaks, he moves his lips and wind (i.e., an air current) is produced.] If the wind fanned it, they are all not liable. If one sent a fire and it consumed trees or stones or soil, [singeing one's furrow and spoiling it], he is liable, it being written (Exodus 22:5): \"If fire go out, and find thorns, and there be consumed sheaves, or the standing corn, or the field, then pay shall he pay, he that lights the fire.\" If it went over a fence four cubits high, or a public way [sixteen cubits, as the (distance of the) flags of the desert], or a river, he is not liable. If one lights a fire in his domain, how far may the fire go (for him still to be liable)? R. Elazar b. Azaryah said: He is perceived as standing in the midst of a beth kor (liability obtaining up to about 137 cubits on all sides.) R. Eliezer says: Sixteen cubits, as (the distance of) the public way. R. Akiva says: Fifty cubits. R. Shimon says: \"Then pay shall he pay, he that lights the fire\" — all according to the fire [i.e., according to the height of the fire and its mass. The bigger it is, the farther it travels. The halachah is in accordance with R. Shimon.]",
+ "\tIf one lit a stack [If he lit it within his own domain and it spread to his neighbor's], and there were within it vessels and they burned, R. Yehudah says: He pays for what is hidden, [R. Yehudah holding one liable for tamun (\"hidden\") damages in fire, not expounding (Exodus 22:5): \"or the standing corn\" — Just as the standing corn is in the open, so (there is liability for) all that is in the open.], and the sages say: He pays only for a stack of wheat or barley. [For they expound \"or the standing corn\" and exempt tamun damages in fire. It is just that they assess the space of the vessels as if it were (part of) the stack, and he pays for that part according to the space taken up by the vessels. And from what is stated below, \"And the sages concur with R. Yehudah that when one sets fire to another's house he must pay for everything that is in it,\" the Gemara infers that R. Yehudah and the sages differ also in an instance where one sets the fire in his neighbor's domain, R. Yehudah holding that he pays for everything within it, even a purse, and the rabbis holding that for those vessels which it is customary to hide in a stack, such as threshing sledges and cattle gear, he pays; but for vessels which it is not customary to hide in a stack, he does not pay. The halachah is in accordance with the sages.] If a goat were bound in it and a bondsman close to it, and he were burned with it, he is liable. If a bondsman were bound in it and a goat close to it, and he were burned with it, he is not liable. [For animals are also included in \"or the standing corn.\" And he is not to be exempt from payment by virtue of receiving greater punishment (kam leih biderabbah mineih), for he is not liable for the death of the bondsman. For since he was not bound, he should have run away, and he is liable neither to be put to death nor to pay for him. But if the bondsman were bound in it, he is exempt even for the goat and the stack, for he is put to death for the death of the bondsman, and kam leih biderabbah mineih obtains. (With the goat, \"bound\" or \"unbound\" makes no difference. It is mentioned only by way of \"bondsman,\" where it is relevant)]. And the sages concur with R. Yehudah that when one sets fire to another's house he must pay for everything that is in it, for it is customary for men to place vessels in houses. But in a stack, where it is customary to place only things like threshing sledges and cattle gear, even if he lit the fire in his neighbor's domain, he pays, according to the sages, only for those things that it is customary to hide in a stack.] If a spark went out from under the hammer and caused damage, he is liable. If a camel laden with flax passed through the public domain, and its flax entered a shop and was ignited by the shopkeeper's lamp and set the building afire, the owner of the camel is liable. If the shopkeeper placed his lamp outside, the shopkeeper is liable. R. Yehudah says: With a Channukah lamp, he is not liable, [because he is engaged in the performance of a mitzvah. The halachah is not in accordance with R. Yehudah.]"
+ ],
+ [
+ "\tThe measure of paying kefel (double payment) is broader than that of the measure of paying four and five. For the measure of paying kefel obtains both with that which has a sprit of life, [viz. (Exodus 22:8): \"…for a lamb, for a garment, for every lost object … he shall pay double.\"], whereas the measure of paying four and five obtains only with ox and lamb alone, it being written (Exodus 21:37): \"If a man steal an ox or a lamb, and slaughter it or sell it, etc.\" One who steals after the (first) thief does not pay kefel; and one who slaughters and sells after the thief does not pay four and five, [it being written (Exodus 22:6): \"and it be stolen from the house of the man\" — and not from the house of the thief.]",
+ "\tIf two witnesses testified that a man stole, and they or two others testified that he slaughtered or sold, he pays four and five. If he stole and sold on Shabbath, [(he pays four and five), but if he slaughtered, the punishment being stoning, kam leih biderabbah mineih (see 6:5)], if he stole and sold to idolatry, if he stole and slaughtered on Yom Kippur, [(he pays four and five), for its deliberate transgression is punishable only by kareth (cutting-off). And this, in an instance where he was not forewarned, the ruling being that all who are liable to stripes (if forewarned), if unwitting (i.e., not forewarned) are liable for payment. But those who are liable to judicial death penalty (if witting), even if unwitting, are exempt from payment.], if he stole from his father and slaughtered or sold, and then his father died, he pays four and five, [but if his father died and then he slaughtered, it is taught below (7:4) that he is exempt, having sold and slaughtered his own by virtue of having inherited his father.] If he stole and slaughtered and then dedicated (the flesh to the Temple), he pays four and five. If he stole and slaughtered for healing (a sick man) or for feeding to dogs, if he slaughtered and it was found to be treifah (ritually unfit), if he slaughtered chullin (a \"mundane,\" non consecrated animal) in the Temple court, he pays four and five. R. Shimon exempts these two [treifah and chullin in the Temple court. R. Shimon holding that slaughtering which is not fit for eating is not called \"slaughtering.\" But for healing and for (feeding to) dogs, it is valid slaughtering, for if he wishes, he may eat of it.]",
+ "\tIf two witnesses testified that a man stole, and also that he slaughtered or sold, and they were found to be scheming witnesses (edim zomemin - see Deuteronomy 19:19), they pay everything. If two witnesses testified that he stole, and two others that he slaughtered or sold, and both were found to be zomemin, the first pay kefel and the second, three [for the ox, as when the second were rendered zomemin first. For if the witnesses to stealing were rendered zomemin first, the testimony of slaughtering is nullified, for it may be that the owner sold it to him, so that if they (the witnesses to slaughtering) are rendered zomemin, why should they pay?] If the last were found to be zomemin, he (the thief) pays kefel and they pay three. If one of the last were found to be a zomem, the second testimony is nullified [and the thief pays kefel because of the first testimony, and they (the second pair) are exempt, for witnesses do not pay money until both have been rendered zomemin.] If one of the first were found to be a zomem, the entire testimony is nullified. For if there is no stealing, there is no slaughtering or selling. [And he (the accused) is exempt (from payment) and they the witnesses) are exempt. And even if the second pair were rendered zomemin afterwards, they do not pay, for their testimony had already been nullified and they had been refuted (i.e., if he had not stolen, he had not slaughtered), and for this (being refuted) they are not liable (to pay), but only where they were told: \"You were with us,\" in which instance the substance of the testimony itself is voided. And it goes without saying that if both of the first witnesses were rendered zomemin first, the second testimony is nullified. It is just that when only one of the first witnesses is rendered zomem both pairs are nullified. But when both of the first witnesses are rendered zomemin, their testimony is not nullified, but they pay kefel.]",
+ "\tIf two witnesses testified that he stole, and one witness or he himself testified that he slaughtered or sold, he pays kefel but does not pay four and five. [Even though it is obvious that he does not pay four and five by the testimony of one witness, we are being apprised that his testimony is comparable to that of one witness, viz.: Just as with one witness, if another witness comes after him, he combines with him and makes him (the accused) liable, so, with his own testimony, if witnesses come after his admission, they render him liable; for if one admits to a penalty payment and witnesses come thereafter, he is liable. This, when he said: \"I did not steal,\" and witnesses came and testified that he did steal, and he then admitted to slaughtering or selling, and witnesses then came and testified that he slaughtered or stole, in that instance he is liable. For when he admitted to slaughtering or selling he did not impose any liability upon himself, realizing that one who admits to a penalty payment is exempt (from payment), so that there is no admission here at all. But when one says: \"I stole,\" and witnesses came thereafter to that effect, he is exempt (from the penalty payment), for he rendered himself liable to pay the principal in any event through his admission, so that this is a bona fide admission and he is exempt from kefel even if witnesses come thereafter.] If he stole and slaughtered on Shabbath, if he stole and slaughtered for idolatry, if he stole from his father and his father died and then he slaughtered and sold, [so that, being his father's heir, his slaughtering is not entirely forbidden], if he stole and dedicated (to the Temple) and then slaughtered or sold, [so that he slaughtered what belonged to the Temple and not to the (original) owner], he pays kefel, but does not pay four and five. R. Shimon says: For kodshim (consecrated property) which he (the owner) must replace, he (the thief) pays four and five. (For kodshim) which he need not replace, he is exempt. [R. Shimon is not referring to the words of the preceding tanna, viz.: \"If he stole and dedicated and then slaughtered or stole,\" and he does not differ there. Rather, he is referring to the statement of the rabbis elsewhere to the effect that if one steals hekdesh (consecrated property) from the house of the owner he is not liable (for kefel), it being written (Exodus 22:6): \"…and it be stolen from the house of the man\" — and not from the house of hekdesh. Concerning this, R. Shimon tells us that he is liable for kodshim which he must replace, this satisfying: \"and it be stolen from the house of the man.\" For since the owner must replace it, when he slaughters it, he slaughters what belongs to the owner. And even with kodshim that he must replace R. Shimon rules the thief liable for four and five payment only when he slaughters them unblemished within (the Temple) for the sake of the owner, the blood spilling (and not being sprinkled, in which instance the slaughtering is valid but the owner must replace it), or when he slaughters them blemished outside, even though they were not redeemed, R. Shimon holding that everything awaiting redemption is regarded as redeemed, so that the slaughtering is valid. But if he slaughtered them unblemished outside, the slaughtering is not valid, and R. Shimon holds (7:2) that slaughtering which is not valid is not called slaughtering and does not make one liable for four and five payment. The halachah is not in accordance with R. Shimon.]",
+ "\tIf he sold it except for one-hundredth of it [i.e., If a thief sold all of the ox except a small thing in it, of those things which are permitted in it through slaughtering, he is not liable (for four and five), it being written (Exodus 21:37): \"and he slaughter it or sell it\" — (he is not liable) until he sells all the things that are permitted by slaughtering (as opposed to holding back its shearings or its horns, this not being \"leaving over,\" and not exempting him)], if he (the thief) owned it in partnership (with the one he stole it from), if he slaughtered it and it became carrion under his hand, if he tore it [from its nostrils to its heart], if he tore out [the slaughtering sites, he is exempt, even according to the rabbis, who say that invalid slaughtering is called slaughtering, for this is not slaughtering at all.], he pays kefel and does not pay four and five. If he stole it in the owner's domain, and slaughtered or sold it outside of his domain; if he stole it outside of his domain, and slaughtered or stole it in his domain; if he stole and slaughtered or sold it outside of his domain, he pays four and five. But if he stole and slaughtered or sold in his domain, he is not liable.",
+ "\tIf he (the thief) pulled it and it started going out and died in the owner's domain, he is exempt [from kefel]. If he picked it up [(even in the owner's domain, for \"picking up\" effects acquisition in all places)], or took it out of the owner's domain and it died, he is liable. If he gave it [to a Cohein] for [the five selaim of] the redemption of his first-born son, or to his debtor, to an unpaid watcher, to a borrower, to a watchman for hire, or to a hirer, and he [the Cohein, or the creditor, or the watchman] pulled it, and it died in the owner's domain, he [the thief] is exempt [from all payment]. If he picked it up or took it out of the owner's domain and it died, he is liable.",
+ "\tIt is forbidden to raise small beasts in Eretz Yisrael [because they spoil what is sown], but they may be raised in Suria [lands conquered by David, which are not considered \"conquest,\" and where we are not concerned about settlement. And if the fields of others are spoiled, compensation is made], and (they may be raised) in the wilderness areas of Eretz Yisrael. Hens are not raised in Jerusalem because of the (flesh of the) offerings [which are eaten there. Hens peck in the refuse and they might bring up a bone the size of a barley-corn from a sheretz (a creeping thing) and render the flesh unclean.] And Cohanim may not [raise hens] in [all of] Eretz Yisrael because of the taharoth (\"pure things\") [For the Cohanim eat terumah and must safeguard its purity.] Pigs are not to be raised anywhere. [The reason is given in the Gemara. When the Hasmonean kings besieged each other, those on the outside (of the wall) would send up (animals for) daily burnt-offerings to those on the inside. One day, they sent up a pig. When it reached the mid-point of the wall, it stuck its claws into the wall and Eretz Yisrael \"quavered\" (a distance of) four hundred parasangs by four hundred parasangs. At that time they said: \"Cursed be he who raises pigs!\"] One may not keep a dog unless it is chained [because it bites and barks and frightens women into miscarriage]. Traps may not be set for pigeons unless they be thirty ris [= four mil] from the settlement [so that \"settlement pigeons\" not fall into them.]"
+ ],
+ [
+ "\tIf one injures his neighbor, he is liable for five things: nezek (injury), tza'ar (distress), ripui (healing), sheveth (layoff), and shame (bosheth). \"Nezek\" — How (is it assessed)? If he blinded his eye, or cut off his hand, or broke his leg, he (the injured one) is perceived as a bondsman being sold in the marketplace, and it is estimated how much he would have been worth (without the injury) and how much he is worth (with it). [For if he had to, he could sell himself as a Hebrew bondsman, so that the one who injured him caused him to lose this amount.] \"Tza'ar\" — If he burned him with a spit or with a nail, even on his fingernail, a place where no wound is made, it is estimated how much such a man would ask for (in payment) to be thus afflicted. [The more \"delicate\" he is, the greater his distress and his pain.] \"Ripui\" — If he struck him, he must heal him. If growths [white blisters] developed — If because of the wound, he is liable; if not because of the wound, he is exempt. If it healed and returned; healed and returned, he must heal it. If it healed entirely, he need not heal it. \"Sheveth\" — We perceive him as a watcher of gourds, for he has already received payment for his hand or foot. [All the days of his illness we perceive him as a watcher of gourds, and we give him his daily pay. For he is not fit for any other labor, even if he were not ill. For his hand or foot were cut off, and he has already been compensated for this.] \"Bosheth\" — all according to the shamer [(The \"lesser\" the shamer the greater the shame)] and the one shamed. [The greater he is, the greater the shame.] If one shamed a naked man, a blind man, or a sleeping man, he is liable. And if a sleeping man shamed (someone), he is not liable. If one fell from a roof and caused injury and shamed, he is liable for the injury and not liable for the shame, it being written (Deuteronomy 25:11): \"And she send forth her hand and seize his privy parts\" — One is not liable for shaming unless he has intent (to shame). [All five are derived from verses: Nezek — (Exodus 21:24): \"An eye for an eye.\" This cannot mean an eye, literally, for it is written (Numbers 35:31): \"And you shall not take kofer ('ransom') for the soul of a murderer.\" For the soul of a murderer you do not take ransom, but you do take ransom for organ prominences (which do not grow back). For if one blinded his neighbor's eye, he gives him the value of his eye. And this is the intent of \"An eye for an eye.\" Tza'ar is derived from (Ibid. 25): \"A wound for a wound.\" This is a superfluous verse to make him liable for tza'ar even where there is (payment for) nezek — that it not be said that he has acquired (payment for) his hand and he must have it amputated in any event; but we say that he could have had it amputated medicinally and this one cut it off with iron and caused him tza'ar, for which reason he pays tza'ar. Ripui and sheveth — (Ibid. 19): \"Only his sheveth shall he give and heal shall he heal.\" And this, only when the sickness is caused by the wound. But if the injured one were derelict and failed to heed the doctor's instructions, the mazik need not pay the sheveth and ripui incurred thereby. Bosheth — (Ibid. 11): \"Then you shall cut off her hand\" — monetary compensation. And by Torah law \"no law in the world\" can be adjudicated by any judges except ordained judges in Eretz Yisrael, it being written (Exodus 22:8): \"Until elohim shall come the matter of both,\" and only judges ordained in Eretz Yisrael are called \"elohim.\" (Litigations involving) loans, buying and selling, penalties, admissions, and denials, however, are adjudicated outside of Eretz Yisrael as if the judges were the messengers of the beth-din in Eretz Yisrael and acted in their behalf. And this, only with common occurrences entailing monetary loss, such as a beast causing damage through shen and regel (muadim), or a man injuring a beast. But (litigations involving) a beast injuring a man or one man injuring another are not adjudicated outside of Eretz Yisrael at all. Rather, the one causing the injury or the damage is ostracized until he goes up (for judgment) to Eretz Yisrael with the party to the dispute or agree to a compromise close to that deemed just by the judge. But nothing determinate is ruled upon there. And this applies to all of the penalty payments indicated in Scripture and in the entire Talmud. They may not be imposed by judges outside of Eretz Yisrael. But the one liable for them is ostracized, as we have explained.]",
+ "\tThis is a stringency of man over shor, that man pays nezek, tza'ar, ripui, sheveth, and bosheth, and he compensates for miscarriage, and shor pays only nezek, [it being written (Leviticus 24:19): \"…a man upon his neighbor\" — a man upon his neighbor, and not an ox upon his (i.e., the owner's) neighbor.], and (shor) is exempt from compensation for miscarriage, [it being written (Exodus 21:22): \"If men fight, etc.\" — men, and not oxen.]",
+ "\tIf one strikes his father or his mother without making a wound, and if one wounds his friend on Yom Kippur, he is liable for all (five payments). [And even though throughout the entire Torah, if one commits a transgression entailing stripes and monetary payment, he receives stripes and does not pay, here (on Yom Kippur), he pays and does not receive stripes, Scripture having explicitly stipulated monetary payment and not stripes for wounding one's neighbor, viz. (Deuteronomy 19:21): \"a hand for a hand\" — monetary payment. Let us analyze this. It is written (Leviticus 24:19): \"As he did, so shall it be done to him.\" Why, then, need it be written: \"a hand for a hand\"? To include wounding one's neighbor on Yom Kippur as paying and not receiving stripes.] R. Yehudah says: There is no bosheth (payment) to bondsmen, [it being written (Deuteronomy 25:11): \"If men fight together, a man and his brother\" — one who is subsumed in \"brotherhood,\" to exclude a bondsman, who is not. The halachah is not in accordance with R. Yehudah.]",
+ "\tA deaf-mute, an imbecile, and a minor — their encounter is evil: If one injures them, he is liable; if they injure others, they are exempt. A bondsman and a woman — their encounter is evil. If one injures them, he is liable; if they injure others, they are exempt, [having nothing to pay.] But they pay afterwards, (i.e.,) if the woman is divorced and the bondsman freed [and they acquired property], they are liable to pay. [For they were liable in the beginning, but just lacked the money to pay with. For the melog (usufruct) property of the woman is bound to the husband for fruits and inheritance.]",
+ "\tOne who strikes his father and mother and causes a wound, and one who wounds his neighbor on Shabbath is exempt from all (five payments), for he is subject to the death penalty. [For even though he \"razes\" (by wounding), he \"repairs\" vis-à-vis his (evil) inclination), his wrath abating and his anger being assuaged thereby.] And one who injures his Canaanite bondsman is exempt from all (five payments).",
+ "\tIf one strikes his neighbor with his fist, he gives him a sela [for bosheth]. R. Yehudah says in the name of R. Yossi Haglili: A maneh. [The halachah is not in accordance with R. Yehudah.] If he slaps him [on his cheek, the bosheth being greater], he gives him two hundred zuz. If he strikes him with the back of his hand, he gives him four hundred zuz. If he pulled his ear [(Another version: if he struck it)], or tore his hair, or struck him with his spittle, or removed his cloak, or uncovered a woman's hair in the marketplace, he gives four hundred zuz. This is the rule: All according to his distinction. [All of the aforementioned payments are only for one of special distinction. But, for a common person, the amount is less.] R. Akiva said: Even the poor in Israel are perceived as if they had lost their property, for they are children of Abraham, Isaac, and Jacob. [R. Akiva differs with the preceding tanna, holding that these penalty payments are the same for all, whether distinguished or common. The halachah is not in accordance with R. Akiva.] A man once uncovered a woman's head in the marketplace, and she came before R. Akiva, who ruled that he give her four hundred zuz — whereupon he said: \"Master, give me some time.\" He gave him time. [This, with respect to bosheth, where there is no monetary loss. But with nezek, where there is, time is not given.] He (the man) waited for her [until he saw her] standing at the entrance of her courtyard, whereupon he broke a pitcher containing an issar's worth of oil before her. She, thereupon, uncovered her head, \"palmed\" the oil, and anointed her hair. He assigned witnesses to her, came to R. Akiva, and said to him: \"Master, shall I give four hundred zuz to one such as this!\" [who cheapened herself for an issar's worth of oil, revealing thereby her indifference to bosheth] He responded: \"You have said nothing. One who injures himself, though he is not permitted to do so, is not liable; others who injure him are liable. And one who cuts down his plants, though he is not permitted to do so, is not liable; others who cut down his plants are liable.",
+ "\tEven though he gives him (bosheth payment), he is not forgiven until he asks pardon, viz. (Genesis 20:7): \"And now, return the wife of this man (Abraham), etc.\" And whence is it derived that one should not be cruel, but pardon? From (Ibid. 17): \"And Abraham prayed to G d (that Avimelech be forgiven), and G d healed Avimelech, etc.\" If one says (to another): Blind my eye, cut off my hand, break my leg (and the other does so), he is liable. (If he asks:) \"On condition that I not be liable?\" [and the first responds: \"Yes,\" in spite of this,] he is liable. [For there is a \"Yes\" which is like a \"No.\" The \"Yes\" in this instance is to be understood as a \"questioning\" one; for men are not apt to \"waive\" bodily pain.] (If one says to another:) Tear my clothing, break my pitcher (and the other does so), he is liable. (If he asks:) \"On condition that I not be liable?\" [Even if the first responds: \"No\"], he is not liable. [For his \"No\" is like a \"Yes,\" as if he said to him: \"Did I not tell you, on condition that you not be liable?\" Therefore, he is not liable, men being wont to \"waive\" property damage.] (If one says to another: \"Do thus to that man,\" (and the other asks:) \"On condition that I not be liable?\" he is liable both for (injury to) his body and (damage to) his property."
+ ],
+ [
+ "\tIf one steals wood and makes vessels of it; wool, and makes clothing of it, he pays as at the time of the theft, [the cost of wood and wool, and he need not return the vessels to him, having acquired them with shinui (change of state). ] If he stole a pregnant cow and it gave birth; a (wool-) laden sheep, and he shore it, he pays the price of a cow standing to give birth, the price of a sheep standing to be shorn. [And the additional worth of the calf and the shearing belong to him, having acquired them by shinui.] If he stole a cow and it became pregnant in his domain and gave birth; a sheep, and it became (wool-) laden in his domain, and he shore it, he pays as at the time of the theft. This is the rule: All thieves pay as at the time of the theft, [to include one's stealing a lamb and its becoming a ram; a calf and its becoming an ox, and slaughtering and selling it, in which instance he is exempt from four and five payment. For since a shinui took place in his domain, he acquires it, and slaughters what is his and sells what is his.]",
+ "\tIf he stole a beast and it became old; bondsmen and they became old, he pays as at the time of the theft. R. Meir says: With bondsmen he says to him: \"Here is what is yours before you\" (i.e., Take him) [For a bondsman is likened to land, which is (always) in the domain of the (original) master. The halachah is in accordance with R. Meir.] If he stole a coin and it split; fruits and they rotted [(If only some of them rotted, he says: \"Here is what is yours before you\"; but if all of them rotted, he pays as at the time of the theft.)]; wine and it soured, he pays as at the time of the theft. (If he stole) a coin and it were voided [in that province, but not in another]; terumah and it became unclean; a beast and it had been transgressed with, [i.e., sodomy were committed with it or it had been served idolatrously, in which instance it is unfit for a sacrifice], or if it had become unfit for the altar [with an unmanifest blemish, such as a dok (a withered spot) in the eye], or if it were going out to be stoned, he says: \"Here is what is yours before you.\"",
+ "\tIf he gave to craftsmen to construct and they took apart, [i.e., if he gave them wood to make an object, and after they made it they took it apart], they must pay [the price of the object, and not the price of the wood alone]. If he gave a smith a shidah [a wooden wagon made for women to ride in], a chest, or a closet to repair, and he damaged it, he must pay. [We are hereby apprised that if he gave a finished object to a craftsman to repair, and he damaged it, he must pay the price of the object. This is taught to shed light on what precedes, i.e., that we are not to say it refers to a finished object.] If a builder undertook to take down a wall and he broke the stones or caused damage, he is liable for payment. If he took it down from one side and it fell from the other side, he is not liable. And if (it fell) because of the blow, he is liable.",
+ "\tIf one gives wool to a dyer and the vat burnt it, [by overboiling], he gives him the cost of his wool. [ Here there is no shvach (appreciation of the object) at all, it having been entirely burned, so that it cannot be said: \"If the shvach is greater, etc.\" ] If he dyed it (so that it looked) ugly, [dyeing it with the lees of the dye and deliberately spoiling the wool, he has \"the lower hand\" according to all.] — If the shvach [of this wool] is greater than the expense [of the dye], he [the owner] gives him [the dyer] the expense, [but not a full wage, and he takes his wool. And we do not say that he (the dyer) gives him (the owner) the cost of his wool, acquiring the shvach of the wool, for he used the stipulated dye, and there is no shinui (change) which would cause him to acquire it.] And if the expense is greater than the shvach, he (the owner) gives him the shvach. (If he asked him) to dye it red, and he dyed it black; black, and he dyed it red, [acquiring it with shinui], R. Meir says: He (the dyer) gives him [only] the cost of his wool, [or the owner pays the full wage and takes the wool.] R. Yehudah says: If the shvach is greater than the expense, he (the owner) gives him the expense; and if the expense is greater than the shvach, he (the owner) gives him the shvach. [For this dyer, who deviated (from his charge) is penalized and given \"the lower hand,\" not benefitting from the shvach and also not receiving his wage, but only his expenses. And if the expense is greater than the shvach, he (the owner) gives him the shvach. And if he wishes to give him his wage, the shvach being greater than the wage, he may do so. The halachah is in accordance with R. Yehudah.]",
+ "\tIf one stole the worth of a p'rutah from his neighbor, and swore [falsely] to him [and confessed], he must take it to him even to Media, [there being no atonement for him until he returns it to the one he stole it from himself, it being written in respect to one who swore falsely (Leviticus 5:24): \"To whom it belongs shall he give it.\"] He may give it neither to the son [of the one robbed] nor to his messenger, [it not being deemed \"restoration\" until it reaches his (the robbed one's) hand]. But he may give it to a messenger of beth-din, [a rabbinic provision on behalf of the penitent, that they not be constrained to pay for travel expenses.] And if he [the robbed one] dies, it is returned to his heirs.",
+ "\tIf he gave him the principal but not the fifth (see Leviticus 5:24); if he (the robbed one) waived the principal but not the fifth; if he waived both except for less than the worth of a p'rutah in the principal, he need not go after him, [and we are not concerned that it might appreciate in value to the worth of a p'rutah, in which instance, even if the stolen object is intact, he need not go after him.] If he gave him the fifth but not the principal; if he waived the fifth but not the principal; if he waived both except the worth of a p'rutah in the principal, he must go after him.",
+ "\tIf he gave him the principal and swore on the fifth, [i.e., a second oath, that he had given it to him, and he confessed that he had not given it], he pays a fifth on the fifth [i.e., a fifth of the fifth, the first fifth becoming principal (and so, progressively)] until the principal is less than the value of a p'rutah. [i.e., If he afterwards gave him the first fifth and swore (falsely) on the second, and then confessed, he pays his fifth and a fifth of the second fifth, and so on, it being written (Leviticus 5:24): \"And its fifths shall he add to it\" — the Torah added many fifths for one principal.] And so with a pledge, it being written (Ibid. 5:21-22): \"…a pledge, or a deposit, or a theft, or if he oppress his neighbor,\" [holding back the wage of a hired man], \"or if he find a lost object, and deny it, and swear falsely,\" he pays the principal and a fifth and brings a guilt-offering, [there being no fifth or guilt-offering unless he confesses, it being written in respect to stealing from a proselyte (Numbers 5:7): \"And they shall confess.\"] (If one asks:) \"Where is my pledge?\" and the other replies: \"It was lost.\" The first: \"I put you under oath.\" The second: \"Amen\" — and the witnesses testify that he ate it, he pays the principal. If he confesses of his own accord, he pays the principal and a fifth and brings a guilt-offering.",
+ "\t(If one asks:) \"Where is my pledge?\" and the other replies: \"It was stolen.\" The first: \"I place you under oath.\" The second: \"Amen\" — and the witnesses testify that it was stolen, he pays kefel. [If he confesses of his own accord he does not pay kefel, it being written (Exodus 22:8): \"Whom the judges incriminate shall pay double\" — to exclude one who incriminates himself.] If he confesses of his own accord, he pays the principal and a fifth and brings a guilt-offering.",
+ "\tIf one steals from his father and swears (falsely) to him and he (his father) dies, he pays the principal and a fifth to his (father's other) sons or to his brothers [if he has no sons. And even though the inheritance fell before this one (the thief), he must make restoration, and may not retain even as much as his share in the inheritance, it being written (Leviticus 5:23): \"Then he shall return the theft\" — There is no amendment for him until the stolen object leaves his hand (this, on condition that it be intact, not having been acquired by him through a shinui)]. And if he does not wish it [to lose his share in the inheritance] or if he does not have [enough property to forego his share], he borrows [and returns the stolen object to his brothers to fulfill the mitzvah of restoration] and the creditors [from whom he borrowed] come and exact payment [from the portion of the thief in the stolen object. And if he is his father's only heir, he himself gives the stolen object to his creditor in payment of the debt, telling him: \"This is what I stole from my father.\" Or he gives it thus for his wife's kethubah (marriage contract) or for the charity fund, in each of these instances apprising the recipient that he had stolen it from his father.]",
+ "\tIf one says to his son: \"I vow that you will not benefit from me,\" if he dies, he inherits him. (If the father forbids such benefit) in his lifetime and after his death, if he dies he does not inherit him, and it (his portion) reverts to his (his father's) sons or to his (his father's) brothers. And if he does not have (what to eat), he borrows [and he eats], and the creditors come and exact payment [from his share in the inheritance. And the payment of his debt from those monies is not considered \"benefit,\" viz. (Nedarim 33a): \"If one is bevowed of benefit by his neighbor, he (the neighbor) may pay his debt.\"]",
+ "\tIf one stole from a proselyte and swore (falsely) to him (that he had not stolen), and he (the proselyte) died, he pays the principal and a fifth to the priests, and a guilt-offering to the altar, as it is written (Numbers 5:8): \"And if the man has no redeemer to whom to return the debt, the debt which is returned to the L rd, (belongs) to the priest, aside from the ram of atonement, with which atonement is made for him.\" [And there is no man in Israel who has no redeemers \"upwards\" until our father Jacob except this proselyte, who died without heirs.] If he (the thief) were bringing up the money and the guilt-offering (to Jerusalem), and he died, it is given to his [the thief's] sons. [For he had already acquired it with the proselyte's death. It is just that it is incumbent upon him to make restoration so that he have atonement for his oath, and now atonement no longer obtains, since he has died.], and the guilt-offering grazes until it acquires a blemish, the ruling being: \"Whatever in a sin-offering dies (i.e., is caused to die), in a guilt-offering is caused to graze.\"], and it is sold and its money falls as a donation [to kayitz hamizbeach (\"the altar's summertime,\" i.e., \"slack\" time), for the purchase of burnt-offerings.]",
+ "\tIf he gave the money to the men of the (Temple) watch and he died [before bringing the offering], the heirs [of the thief] cannot take it from their hands. [He cannot take it from the Cohanim, who have already acquired it], it being written (Numbers 5:10): \"A man, what he gives to the priest, to him shall it be.\" If he gave the money to Yehoyariv [the first of the twenty-four priestly watches in the Temple], and the guilt-offering to Yedayah [the last of the priestly watches], he has fulfilled his obligation [as explained below, that if one brings (restoration for) his theft before bringing his guilt-offering he fulfills his obligation, and one watch acquires what is theirs, and the other, what is theirs.] If he gave the guilt-offering to Yehoyariv and the money [afterwards] to Yedayah, if the guilt-offering still obtains, [the sons of Yehoyariv not yet having sacrificed it], the sons of Yedayah sacrifice it, [the theft and the guilt-offering reverting to Yedayah], and if not, [in which instance he has not fulfilled his obligation with the guilt-offering that he gave to Yehoyariv, not having given his theft (before the sacrifice of the guilt-offering)], he must bring another guilt-offering. For if one brings (restoration for) his theft before bringing his guilt-offering, he fulfils is obligation; if he brings his guilt-offering before bringing his theft, he does not fulfill his obligation. If he gave the principal [to the priests] and not the fifth, the fifth does not stand in the way [of sacrificing the guilt-offering if he has not yet given it but gives it in the end]."
+ ],
+ [
+ "\tIf one steals and feeds his sons (therefrom) or places it before them, they are not liable to pay [if they ate it after their father's death. If it no longer exists, they need not pay. For they did not steal it, and metaltelin (movable property) is not bound (for payment) to the creditor. But if they did not eat it, and it exists, they must return it.] And if it were something that is bound, they are liable to pay. [That is, if their father left them bound property, i.e., land, they are liable to pay, even if they already ate it. The Mishnah is thus construed in the Gemara. As to the halachah: If one steals and feeds his sons, whether they ate before yeush (the owner's \"despairing\" of recovery) or after yeush, they are liable to pay from the money left them by their father, both from bound or unbound property. For in our time metaltelin is bound to the creditor. And if the thief left nothing, if his sons ate the theft before yeush, they must pay of what is theirs, and if after yeush, they need not pay of what is theirs unless their father left them property.] Change is not made [selaim for p'rutoth] neither from the tax collection box nor from the purse of the collectors [of the king, who collect head-taxes and crop-tax, it being \"theft.\" This, with a gentile tax collector or with a Jewish collector who has no stipulated amount but takes as much as he wants. But with a Jewish collector, even one appointed by a gentile king, if he takes a stipulated amount by royal ordinance, he does not have the status of a thief and change may be made from his box. What is more, it is forbidden to evade his taxes, for \"the law of the kingdom is the law.\"], and charity is not taken from them, but it is taken from his house [i.e., from the house of a tax collector whose status is that of a thief] or from the marketplace [if he has money in his house or in the marketplace which is not in the tax collection box. And if one owes a half-dinar of p'rutoth to the tax collector and he has no p'rutoth, he gives him a silver dinar and receives from him p'rutoth for half its worth, even though he gives it to him from the tax collection box; for it is as if he rescues it from his hand.]",
+ "\tIf tax collectors took his ass and gave him a different ass; if thieves stole his garment and gave him a different garment, they are his, the owners \"despairing\" of them. [In all probability the owners \"despaired\" of them immediately, so that he acquired them with yeush and change of domain.] If one rescued something from a river or from a troop or from robbers, if the owners despaired, they are his. [This, if it is known that they had despaired, saying: \"Woe for what I have lost!\" But otherwise, they are not his. As to \"if thieves stole his garment, etc.\", above, which implies that yeush is assumed, this is so in the instance of Jewish robbers. For since Jewish judges say: \"Bring witnesses; bring proof,\" as soon as the robbers take it, he despairs. The other instance, however, is one of gentile robbers, gentile judges judging with \"pride, might, and conjecture,\" without witnesses and proof, so that the one who is robbed does not despair. Accordingly, if we know that the owners have despaired, it is his; if not, not.] Likewise, a swarm of bees [with their king] — if the owners despaired, they are his. R. Yochanan b. B'roka said: A woman or a minor is believed to say: \"This swarm came from here,\" and one may enter his neighbor's field to rescue his swarm; but if he damages [something in doing so], he pays for the damage. But he may not cut off his branch. [If the bees settled on his neighbor's branch, and he fears that if he takes them off one by one, the others will escape, he may not cut off the entire branch, even] with the intention of paying him. R. Yishmael, the son of R. Yochanan b. B'roka, says: He may also cut (the branch) and pay for it. [The halachah is not in accordance with R. Yishmael.]",
+ "\tIf one recognizes his vessels or books in the hand of another and it was bruited about in the city that they had been stolen, [(Our Mishnah speaks of a man who is not wont to sell his vessels, so that since it was bruited about in the city that they had been stolen and there are witnesses that these vessels and books are his, we do not fear that he might have sold them)], the buyer swears how much he had paid for them and takes (that sum from the owner) [and returns his vessels to him. This, before yeush.] And if not, not all depends upon him (the owner). For I say: He sold them to another and this one bought them from him.",
+ "\tIf one came with his jug of wine and another with his pitcher of honey — If the pitcher of honey split and the first spilled out his wine and rescued the honey into it (his pitcher), he has only his pay [for his vessel and for his work]. And if he said: \"I shall rescue yours and you pay for mine,\" he must pay him. If a river swept away his ass and that of his neighbor, his (ass) worth a hundred and his neighbor's two hundred — If he left his and rescued his neighbor's, he has only his pay. And if he said to him: \"I shall rescue yours and you pay for mine,\" he must pay him. [Both cases of the Mishnah must be taught. For if only the first were taught, I would say that it is only there that if he stipulates it he receives full pay, for he loses (what is his) by his own act, spilling out his wine with his own hands for the sake of the other; but in the second instance, where (his loss comes) of itself, I might say that he has only his pay. And if only the second were taught, (I would say) that it is only here where if he says nothing he receives only his pay, (his loss) coming of itself; but in the first instance, where it comes through his own hands, I might say that even if he says nothing he receives the full amount. Both, therefore, are necessary.]",
+ "\tIf one robs a field from his neighbor and mesikin take it [i.e., if plunderers seize it from the robber. The Targum of \"tzlatzal\" (crickets), (Deuteronomy 28:42), is \"saka'a,\" the locust being a thief, eating in the fields of others.] — If it (the plundering) is an \"endemic plague,\" [the fields of others having been seized along with this], he (the robber) says to him: \"Here is yours before you\"; and if it (was seized) because of the robber, he must provide him with another field. If it was inundated by a river, he says to him: \"Here is yours before you.\"",
+ "\tIf one steals from his neighbor, or takes a loan or a pledge from him in the settlement, he may not return it to him in the desert. On condition that he go to the desert, he may return it to him in the desert. [Not that he says to him explicitly: \"On condition that you go to the desert and pay me,\" for that goes without saying. Rather, (the meaning is that) his neighbor says to him: \"Let this be with you as a pledge, for I am going to the desert\"; and the other says to him: \"I also have to go to the desert.\" In such an instance, if he wishes to return it to him in the desert, he may do so.]",
+ "\tIf one says to his neighbor: I stole from you; you lent me; you deposited a pledge with me, and I do not know if I returned it to you or not, he must pay. [This, if his neighbor claims that he definitely stole from him, and he says: True, I stole from you, but I do not know whether or not I returned it. In that instance, he must pay. But if his neighbor claims that he might have stolen from him or borrowed from him, and he says: True, I stole from you, or borrowed from you, and I do not know whether or not I returned it, he is not liable by the laws of man; and if he wishes to satisfy (the laws of) Heaven, he pays him.] But if he said to him: I do not know if I stole from you; if you lent me; if you deposited a pledge with me, he is not liable to pay. [However, he swears that he does not know whether he owes him, for uncertainty (that of the claimee) is not greater than certainty (that of the claimant). For even if he had said: \"I owe you nothing,\" he must swear a sh'vuath heseth (a consuetudinal oath)].",
+ "\tIf one steals a lamb from the flock and he returns it, and it dies or it is stolen, he must make restoration. [For from the time he steals it, it is in his domain. And his returning it (to the flock) is not considered restoration.] If the owners knew neither of its being stolen nor of its being returned, and they counted the sheep, and it (the count) was whole, he is not liable. [Our Mishnah is to be understood thus: He must make restoration whether or not they counted it (the flock). When is this so? When the owners knew neither of its being stolen nor of its being returned. But if the owners knew of its being stolen, and they counted the sheep, and it (the count) was whole, he is not liable to pay. The explanation: If the lamb died or were stolen after the thief returned it, he must make restoration, whether the owners counted the flock and found it whole or they did not count the flock. When is this so? When the owners did not know that the lamb had been stolen. For every lamb which is wont to wander (from the flock) must be guarded with special care. And this lamb, since the owners did not know that it had been stolen and that it was wont to wander, and they did not take special care, the thief must pay, for he led to the sheep's going lost. But if the owners knew that the lamb had been stolen, and then they counted the flock and found it whole, the stolen lamb having been returned, they already knew that there was a particular sheep which was wont to wander, and they should have taken special care in guarding. And if they did not, it is they who lose, and the thief is not liable to pay.]",
+ "\tIt is not permitted to buy wool, milk, and kids from shepherds, [it being possible that they stole these from the owner's flock which was given them (to guard)], nor (is it permitted to buy) wood or fruit from watchers of fruit. But it is permitted to buy from women woolen garments in Judah, flax in the Galil, [women's work, which they themselves fashion and sell with their husbands' approval], and calves in the Shomron [a place where calves are bred, the calves belonging to them]. And with all (of the above), if they asked to conceal (the sale), it is forbidden. And eggs and chickens may be bought in all places.",
+ "\tThe lumps (of thread) which the washer takes out of [the wool (He removes a small amount by soaking it) belong to him, [the owner not objecting; and even if he does, it is not considered an objection.] And what the carder removes belongs to the owner, [what he removes being of significance, and the owner objecting (to its being taken)]. The washer removes three threads and they belong to him. [It is customary to leave three threads of a different variety in woolen garments after weaving them. And the washer removes them and straightens out the garment. And if black threads are woven into a white garment, the washer is permitted to remove all of them, black being unseemly in the white.] If a tailor left over in the needle enough thread to sew with, [i.e., a needle's length] or a three by three patch, they belong to the owner. [If a tailor ended off his sewing and was left with a small patch, three by three fingers, he must return it to the owner of the garment.] The chips that the carpenter makes with the adze, [which are thin], belong to him, and (those which he makes) with the axe, [which are thick], belong to the owner. And if he were working in the owner's home, even the saw-dust [made by the bore] belongs to the owner."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/William Davidson Edition - English.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/William Davidson Edition - English.json
new file mode 100644
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+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/William Davidson Edition - English.json
@@ -0,0 +1,126 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "There are four primary categories of damage: The category of Ox; and the category of Pit; and the category of Maveh, which, based on a discussion in the Gemara refers either to the tooth of an animal that causes damage or to a person who causes damage; and the category of Fire. Each of these categories is unique; therefore, the halakhot of one cannot be derived from another. The defining characteristic of the primary category of Ox is not similar to the defining characteristic of the primary category of Maveh, and the defining characteristic of the primary category of Maveh is not similar to the defining characteristic of the primary category of Ox. And the defining characteristics of this category of Ox and that category of Maveh, in which there is a living spirit that causes damage, are not similar to the defining characteristic of the category of Fire, in which there is no living spirit. The mishna continues: And the defining characteristics of this primary category of Ox and Maveh and that primary category of Fire, in which the typical manner of their components is to proceed from one place to another and cause damage, are not similar to the defining characteristic of the primary category of Pit, in which the typical manner of its components is not to proceed from one place to another and cause damage; rather, it remains in place and the damage is caused by the injured party proceeding and encountering the obstacle. The common denominator of the components in all of these primary categories is that it is their typical manner to cause damage, and the responsibility for their safeguarding to prevent them from causing damage is incumbent upon you, the owner of the animal or generator of the fire or the pit. And when a component of any of these categories causes damage, the owner or generator of the component that caused the damage is obligated to pay restitution for damage with best-quality land.",
+ "With regard to anything for which I became responsible for safeguarding it to prevent it from causing damage, if it in fact causes damage, it is considered as if I actively facilitated that damage, and accordingly I must pay for it. In any case in which I facilitated part of the damage it caused, I am liable for payments of restitution for damage it caused, as if I were the one who facilitated the entire damage it caused. One is liable only with regard to damage caused to property for which, were he to use it for a non-sacred purpose, he would not be liable for the misuse of consecrated property; with regard to damage caused to property that belongs to members of the covenant, i.e., Jews; and with regard to assigned property, the meaning of which the Gemara will explain. And one is liable for damage caused in any place except for a domain designated exclusively for the use of the one responsible for the damage. And one is liable for damage caused in a domain designated for the joint use of the injured party and the one liable for the damage. When an animal or item one is responsible to safeguard causes damage, the one liable for the damage caused by insufficiently safeguarding it is obligated to pay payments of restitution for damage with his best-quality land.",
+ "The determination of payment of damages is made by monetary appraisal. One pays with items worth money. This halakha applies before a court. And it is based upon the testimony of witnesses who are free men, i.e., men who are not Canaanite slaves, and who are members of the covenant, i.e., Jews. And women are included in the halakhot of damages in the same way as men. And both the injured party and the one liable for the damage are involved in the payment. The Gemara will explicate each of these principles.",
+ "There are five damage-causing acts that an animal can perform twice and remain innocuous even when its owner was warned each time to prevent it from doing so. After the third time, the animal is rendered forewarned. In such cases, the owner is liable to pay only half of the damages. And there are five damage-causing acts for which an animal is considered forewarned, at times even if it had never caused damage in that manner. In such cases the owner is liable to pay the full cost of the damage. An animal is not considered forewarned with regard to Goring, i.e., not for goring with its horns, nor for pushing with its body, nor for biting, nor for crouching upon items in order to damage them, nor for kicking. In these cases the animal is considered to be innocuous and its owner is liable for only half of the damages. Concerning acts of damage performed with the tooth, the animal is considered forewarned with regard to eating that which is fitting for it to eat. Concerning acts of damage performed with the foot, the animal is considered forewarned with regard to breaking items while walking. And there is a forewarned ox, which gored three times and each time his owner was warned to safeguard his ox from doing so. And there is an ox that causes damage to the property of the injured party while on the property of the injured party. And there is the person, i.e., any damage done by a person. In all of these cases the one who caused the damage is considered to be forewarned, resulting in the obligation to pay the full cost of the damage. The mishna presents the halakha for wild animals: The wolf; the lion; the bear; the leopard; the bardelas, the meaning of which the Gemara will discuss; and the snake. These are considered forewarned even if they had never previously caused damage. Rabbi Elazar says: When these animals are domesticated they are not considered forewarned. But the snake is always considered forewarned. What is the difference between the liability incurred for damage caused by an ox that is considered innocuous and the liability incurred for damage caused by an ox that is forewarned? The only differences are that for damage caused by an innocuous ox, the owner pays half the cost of the damage exclusively from proceeds of the sale of the body of the ox, and for a forewarned ox he pays the full cost of the damage from his higher property."
+ ],
+ [
+ "The mishna in the previous chapter (15b) teaches that the owner of an animal is always forewarned with regard to the category of Trampling. The mishna elaborates: For what damage caused with the hoof is the animal deemed forewarned? It is deemed forewarned with regard to trampling objects and breaking them in the course of its walking. An animal is deemed forewarned with regard to walking in its typical manner and, by doing so, breaking objects as it proceeds. By contrast, if the animal was kicking while it was walking, or it transpired that pebbles were inadvertently propelled from under its feet and those pebbles broke vessels, cases of that kind do not fit precisely into the primary category of Trampling. In both of these cases the owner of the animal pays half the cost of the damage. If an animal trod upon a vessel and broke it and then a shard of that vessel fell upon a second vessel and broke it, the owner pays the full cost of the damage for the first vessel, as its action is classified under the primary category of Trampling, and he pays half the cost of the damage for the latter vessel, as the damage caused by the shard is tantamount to damage caused by pebbles inadvertently propelled by the foot of an animal. Chickens are deemed forewarned with regard to walking in their typical manner and breaking objects, and therefore, the owner of a chicken pays the full restitution for the damage done to any objects broken by his chicken. If there was a string [delil] tied to a chicken’s leg as an indication of ownership and it wrapped around a vessel and broke it, or if the chicken was hopping in an atypical manner and breaking vessels, its owner pays half the cost of the damage.",
+ "Within the context of the primary category of Eating, for what damage caused with the tooth is an animal deemed forewarned? It is deemed forewarned with regard to eating food items fit for its consumption. The domesticated animal is deemed forewarned with regard to eating fruits and vegetables. If the animal ate garments or vessels, the owner pays half the cost of the damage. As these are not items fit for its consumption, the animal is not deemed forewarned in this case. In what case is this statement applied, that one pays the full value of the food eaten by the animal? It is a case where the animal ate the food on the property of the injured party; but if the animal ate food in the public domain, the owner of the animal is exempt from liability. And even if the animal ate food in the public domain, if the animal derives benefit from eating another’s produce in the public domain, the owner pays for the benefit that it derives, just not for the full cost of the food. Under what circumstances does the owner of the animal pay for the benefit that it derives? If the animal ate produce in the public square in the area before the storefronts, the owner of the animal pays for the benefit that it derives. If the animal ate from food placed at the side of the public square, which is not a public thoroughfare, the owner of the animal pays for what it damaged, as the legal status of that area is like that of the property of the injured party. If the animal ate produce from the entrance of the store, its owner pays for the benefit that it derives, as the status of a store entrance is like that of the public domain. If the animal ate produce from inside the store, its owner pays for what it damaged.",
+ "With regard to a dog or a goat that jumped from a rooftop and broke vessels while doing so, their owners must pay the full cost of the damage to the vessels because these animals are deemed forewarned concerning to jumping. With regard to a dog that took a cake that had been baked directly on hot coals, and went to a stack of grain to eat it, and it ate the cake and at the same time ignited the stack of grain with a coal that it had taken along with the cake, the owner of the dog must pay the full cost of the damage for the cake, and he must pay for half the cost of the damage to the stack of grain.",
+ "Which type of ox is deemed innocuous and which is deemed forewarned? An ox is deemed forewarned in any case where witnesses testified about it that it gored on three different days. And it reverts back to its previous innocuous status from when it reverses its behavior and refrains from goring for three consecutive days; this is the statement of Rabbi Yehuda. Rabbi Meir says: It is deemed forewarned in any case where witnesses testified that it gored three times, regardless of the number of days on which this behavior occurred. And it reverts back to its previous innocuous status in any case where children pet it and play with it and it does not gore them.",
+ "And what is the case of the ox that causes damage while on the property of the injured party, mentioned in an earlier mishna (15b) that listed animals that are forewarned? If the animal gored, pushed, bit, squatted upon, or kicked another animal in the public domain, the owner is liable to pay half the cost of the damage if the ox was innocuous, but if it acted while on the property of the injured party, Rabbi Tarfon says: He must pay the full cost of the damage, and the Rabbis say: He must pay half the cost of the damage, as in any other case classified as Goring. Rabbi Tarfon said to the Rabbis: If in a place where the Torah was lenient with regard to damage classified as Eating and with regard to Trampling, specifically in the public domain, as the owner is exempt from liability, nevertheless the Torah was strict with regard to these forms of damage if they occurred on the property of the injured party, requiring him to pay the full cost of the damage, then in a place where the Torah was strict with regard to cases of damage classified as Goring, specifically in the public domain, requiring the owner liable to pay for half the cost of the damage, is it not right that we should be strict with regard to this form of damage if it occurs on the property of the injured party to likewise require the owner of the animal to pay the full cost of the damage? The Rabbis said to him: Although there is an a fortiori inference being applied here, still it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source, meaning that the halakha cannot be stricter with the inference than it is with the case that serves as the source of the inference. Therefore, just as one is liable to pay half the cost of the damage classified as Goring in the public domain, so too, for damage classified as Goring on the property of the injured party he is liable to pay only half the cost of the damage. Rabbi Tarfon said to them: If that is your opinion, then I as well will not derive an inference with regard to Goring from a different case of Goring. I will instead derive an inference with regard to Goring from Trampling: And if in a place where the Torah was lenient with regard to damage classified as Eating and Trampling, specifically in the public domain, as the owner is exempt from liability, nevertheless the Torah was strict with regard to damage classified as Goring, requiring him to pay half the cost of the damage, then in a place where the Torah was strict with regard to damage classified as Eating and Trampling, specifically on the property of the injured party as the animal’s owner is obligated to pay the full cost of the damage, is it not right that we should be equally strict with regard to damage classified as Goring and require payment of the full cost of the damage in this case as well? The Rabbis said to him: Here as well, it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source, and therefore, just as one is liable to pay half the cost of the damage classified as Goring in the public domain, so too, for damage classified as Goring on the property of the injured party he will be liable to pay only half the cost of the damage, as ultimately your inference still depends on the fact that for Goring in the public domain one pays half the cost of the damage.",
+ "The legal status of a person is always that of one forewarned. Therefore, whether the damage was unintentional or intentional, whether he was awake while he caused the damage or asleep, whether he blinded another’s eye or broke vessels, he must pay the full cost of the damage."
+ ],
+ [
+ "In the case of one who places a kad, a type of vessel, in the public domain and another person comes and stumbles on it and breaks it, the other person is exempt from paying for what he broke. And if the one who stumbled incurred damaged by it, the owner of the ḥavit, a type of vessel, is liable to pay restitution for his damage. If one’s jug broke in the public domain and another person slipped in the water from the jug and was injured from the fall, or if he was injured by the shards of the broken jug, the owner of the jug is liable. Rabbi Yehuda says: In a case where the owner of the jug acted with intent, he is liable, and in a case where he acted without intent, he is exempt.",
+ "In the case of one who pours water in the public domain, and another person in-curred damage due to it, the one who poured water is liable to pay for his damage. In the case of one who conceals a thorn or a piece of glass in his wall adjacent to the public domain, or one who puts up a fence of thorns, or one who puts up a fence that subsequently fell into the public domain, and others incurred damage due to any of these, he is liable to pay for their damage.",
+ "In the case of one who takes out his straw [teven] and his hay [kash] to the public domain to use afterward as fertilizer and another person incurred damage due to them, he is liable to pay for his damage, and whoever takes possession of the hay and straw first acquires them for himself. Rabban Shimon ben Gamliel says: With regard to anyone who places obstacles in the public domain and they cause damage, he is liable to pay damages, and whoever takes possession of them first acquires them. In the case of one who turns over dung in the public domain and another person incurred damage due to it, the former is liable to pay for his damage.",
+ "In the case of two potters carrying pots who were walking one after the other in the public domain, and the first stumbled on a bump and fell, and the second stumbled over the first and fell too, the first is liable to pay for the damage incurred by the second.",
+ "If this person came in the public domain with his barrel, and that person came from the opposite direction with his cross beam, and this one’s jug was broken by that one’s cross beam, the one carrying the cross beam is exempt, because this one had permission to walk in the public domain, and that one also had permission to walk there. If they were walking in the same direction, so that the owner of the cross beam was walking first, in front, and the owner of a barrel last, behind him, and the barrel was broken by the cross beam, the owner of the cross beam is exempt, since the owner of the barrel saw him in front of him and should have been more careful. But if the owner of the cross beam stopped, causing the barrel to collide with the beam and break, the former is liable, since the latter had no way of anticipating that he would stop. And if he said to the owner of the barrel: Stop, he is exempt from liability for breaking the barrel. Conversely, if the owner of the barrel was walking first and the owner of the cross beam last, and the barrel was broken by the cross beam, the owner of the cross beam is liable. But if owner of the barrel stopped, the owner of the cross beam is exempt from liability for breaking the barrel. And if he said to the owner of the cross beam: Stop, the owner of the cross beam is liable. And similarly, these halakhot apply in a case where this one came with his lamp and that one came with his flax, and the lamp set fire to the flax.",
+ "With regard to two people who were walking in the public domain, or one who was running and another one who was walking, or who were both running, and they damaged one another, both of them are exempt.",
+ "With regard to one who was chopping wood in his private property and a chip flew off and caused damage in the public property, or one who was chopping wood in the public property and caused damage in the private property of another, or one who was chopping wood in his private property and caused damage in the private property of another, in all these cases he is liable.",
+ "With regard to two innocuous oxen that injured each other, the respective damages are evaluated, and if one amount is more than the other, the owner pays half the damages with regard to the difference. In other words, the owner of the ox that caused the greater damage pays the other owner half the difference. If both oxen were forewarned, the owner of the ox that caused the greater damage pays the full cost of the damage with regard to the difference. In a case where one of the oxen was innocuous and the other one was forewarned, if the forewarned ox caused greater damage to the innocuous ox than the reverse, the owner of the forewarned ox pays the full cost of the damage with regard to the difference. If the innocuous ox caused greater damage to the forewarned ox, its owner pays half the damage with regard to the difference. And similarly, with regard to two people who injured each other, the one who did greater damage pays the full cost of the damage with regard to the difference, since one is always considered forewarned with regard to damage he causes. If a person caused damage to a forewarned ox and the forewarned ox caused damage to the person, whichever side caused the greater damage pays the full cost of the damage with regard to the difference. In a case where a person caused damage to an innocuous ox and the innocuous ox caused damage to the person, if the person caused greater financial damage to the innocuous ox he pays the full cost of the damage with regard to the difference. If the innocuous ox caused greater damage to the person, its owner pays only half the damage with regard to the difference. Rabbi Akiva says: The owner of the innocuous ox that injured a person also pays the full cost of the damage with regard to the difference. Rabbi Akiva does not distinguish between an innocuous and a forewarned ox in a case where an ox injures a person.",
+ "With regard to an innocuous ox worth one hundred dinars that gored an ox worth two hundred dinars, and the carcass of the dead ox is not worth anything, its owner takes the entire ox that gored it, since it is worth half the value of the damage. With regard to an innocuous ox worth two hundred dinars that gored another ox worth two hundred, and the carcass is worth nothing, Rabbi Meir said: It is about this type of case that it is stated: “Then they shall sell the live ox, and divide its monetary value” (Exodus 21:35). Rabbi Yehuda said to him: And that is the halakha, yet your interpretation of the verse is incorrect. You have upheld the clause: “Then they shall sell the live ox and divide its monetary value,” which fits your interpretation of the case. But you have not upheld the latter clause of the verse: “And the dead they shall also divide,” since in the case you mentioned the carcass is worthless. Rather, to which case is the verse referring? It is the case of an ox worth two hundred dinars that gored another ox worth two hundred dinars, and the carcass is worth fifty dinars. In this case, this party takes half the value of the living ox, one hundred dinars, and half the value of the dead ox, twenty-five dinars; and that party also takes half the value of the living ox and half the value of the dead ox.",
+ "There are cases where one is liable for an act of damage caused by his ox, but exempt from liability for the same action if he performed it himself. Conversely, there are also cases where one is exempt from liability for the action of his ox, but liable for his own action. How so? If his ox caused a person humilation, he is exempt from paying compensation, but if he himself humiliated another, he is liable. Similarly, if his ox blinded the eye of his slave or knocked out his slave’s tooth, he is exempt from having to emancipate the slave for this mutilation. But if he himself blinded his slave’s eye or knocked out his tooth, he is liable to emancipate him, as stated in the Torah (Exodus 21:26–27). By contrast, if his ox injured the owner’s father or his mother, he is liable to pay damages, but if he himself injured his father or his mother, he is exempt from paying compensation. Similarly, if his ox set fire to a haystack on Shabbat, he is liable to pay damages. But if he himself set fire to a haystack on Shabbat, he is exempt from paying damages. He is exempt from payment in these cases due to the fact that he is liable to receive the death penalty for injuring his father or mother or for desecrating Shabbat.",
+ "With regard to an ox that was pursuing another ox, and the ox being pursued became injured, but there are no witnesses as to how it was injured, and this one, the owner of the injured ox, says to the owner of the pursuing ox: Your ox injured my ox, and you are liable to pay me damages, and that one, the owner of the pursuing ox, says in response: No; rather, it was hurt by a rock, and I am not liable, then in this case, the burden of proof rests upon the claimant. As long as the owner of the injured ox cannot prove that the injury was inflicted by the pursuing ox, the owner of the pursuing ox is not liable. In a case where two oxen, belonging to two different owners, were pursuing one ox belonging to a third person, and that ox was injured by one of the pursuing oxen, and this one, the owner of one of the pursuing oxen, says to the owner of the other: It was your ox that caused the injury, and that one, the owner of the other pursuing ox, says: No, it was your ox that caused the injury, the two of them are exempt, since each of them rejects the claim of the injured party that his ox caused the injury. If both oxen belonged to one person, both are liable, as will be explained in the Gemara. If the pursuing oxen both belonged to one person, and were both innocuous, so that restitution is paid exclusively from proceeds of the sale of the belligerent ox, and one was large and the other one small, in this case, if the injured party says that the large ox caused the damage, and he is therefore entitled to receive restitution for half the damage from the value of the large ox, but the one liable for damage says: No; rather, the small ox caused the damage, and half of its value is not sufficient to cover half the damage; or, similarly, in a case where one ox is innocuous and one is forewarned, and the injured party says: The forewarned ox caused the damage, and the injured party is therefore eligible to receive full damages, but the one liable for damage says: No; rather, the innocuous ox caused the damage, in which case he is liable to pay only half the damage; in both of the above cases, the principle is that the burden of proof rests upon the claimant. If the injured animals were two oxen, one large and the other one small, and the ones that caused the damage were also two oxen, one large and one small, and the injured party says: The large one injured the large one and the small one injured the small one, and the one liable for damage says: No; rather, the small one injured the large one, in which case, if half the value of the belligerent ox does not cover half the damage, he is not required to pay more, and the large one injured the small one; or, similarly, if one of the belligerent oxen was innocuous and one forewarned, and the injured party says: The forewarned ox injured the large one, and the innocuous ox injured the small one, and the one liable for damage says: No; rather, the innocuous ox injured the large one and the forewarned ox injured the small one; here too, the burden of proof rests upon the claimant."
+ ],
+ [
+ "With regard to an innocuous ox that gored four or five other oxen one after the other, its owner shall pay the owner of the last one of them half of the damages from the proceeds of the sale of the belligerent ox; and if there is surplus value left in his ox after he pays that owner, he shall return it to the owner of the previous ox that was gored; and if there is still surplus value left in his ox after he pays that owner, he shall return it to the one prior to the previous one. The principle is that the owner of the latest of the oxen gored in succession gains. This is the statement of Rabbi Meir. Rabbi Shimon says that the division of the compensation is as follows: With regard to an innocuous ox worth two hundred dinars that gored an ox worth two hundred dinars, thereby killing it, and the carcass is worthless, the injured party takes one hundred dinars, i.e., half the cost of the damage, from the proceeds of the sale of the belligerent ox, and the owner of the belligerent ox takes the remaining one hundred dinars. If the ox, after goring the first ox but before compensation had been paid, again gored another ox worth two hundred dinars, and the carcass is worthless, the owner of the last ox that was gored takes one hundred dinars, and with regard to payment for the previous goring, the owner of this ox that was gored takes fifty dinars, which is half the remaining value of the belligerent ox after one hundred dinars were paid to the last injured party, and the owner of that belligerent ox takes the remaining fifty dinars. If the ox, after goring the first two oxen but before compensation had been paid, again gored another ox worth two hundred dinars, and the carcass is worthless, the last injured party takes one hundred dinars, the previous one takes fifty dinars, and the first two, i.e., the first injured party and the owner of the belligerent ox, divide the remainder, each receiving one gold dinar, which is worth twenty-five silver dinars.",
+ "With regard to an ox that is forewarned with regard to its own species, as it already gored other oxen three times, but is not forewarned with regard to other species; or an ox that is forewarned with regard to people, but is not forewarned with regard to animals; or one that is forewarned with regard to small specimens of a species, but is not forewarned with regard to large specimens of that species; in all these cases, if the ox gores the type of animal or person with regard to which it is forewarned, its owner pays the full cost of the damage, and if it gores an animal or person with regard to which it is not forewarned, he pays half the cost of the damage. The Sages said before Rabbi Yehuda: What would be the halakha if this ox is forewarned with regard to Shabbatot but is not forewarned with regard to weekdays? He said to them: For damage it causes on Shabbatot its owner pays the full cost of the damage, and for damage it causes on weekdays, he pays half the cost of the damage. When is it rendered innocuous again after being forewarned with regard to Shabbat? It reverts to its innocuous status when its behavior reverts to normal, i.e., when it refrains from goring for three days of Shabbat, i.e., Shabbat in three successive weeks.",
+ "With regard to an ox of a Jew that gored a consecrated ox, and conversely, a consecrated ox that gored a non-sacred ox, i.e., an ox owned by a Jew, the owner of the ox is exempt from paying compensation, as it is stated: “And if one man’s ox hurts the ox of another” (Exodus 21:35). It is derived from the phrase “the ox of another” that one is liable only if it is a non-sacred ox, but not if it is a consecrated ox, which belongs to the Temple treasury, regardless of whether the latter was the ox that gored or the ox that was gored. With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. But with regard to an ox of a gentile that gored the ox of a Jew, regardless of whether the goring ox was innocuous or forewarned, the owner of the ox pays the full cost of the damage.",
+ "If an ox of a halakhically competent person gored an ox of a deaf-mute, an imbecile, or a minor, all of whom are not considered halakhically competent, the owner is liable for damages. But if an ox of a deaf-mute, an imbecile, or a minor gored an ox of a halakhically competent person, the owner of the ox is exempt from liability. If an ox belonging to a deaf-mute, an imbecile, or a minor gored another ox and caused damage, the court appoints a steward for them and warns them with regard to the ox that gored in the presence of the steward. The ox is thereby rendered a forewarned ox, since the steward is considered its owner with regard to the requirement of the verse: “And warning has been given to its owner” (Exodus 21:29). If, after the ox was rendered forewarned in this manner, the deaf-mute regained his hearing, the imbecile became halakhically competent, or the minor reached the age of majority, the ox has thereby reverted to its status of innocuousness. This is the statement of Rabbi Meir, who maintains that the ox had the status of a forewarned ox only while it was under the custody of the steward. Rabbi Yosei says: It retains its previous status of being forewarned. If a stadium [ha’itztadin] ox, i.e., one that is trained to fight in a stadium, gores and kills a person, it is not liable to be put to death, as it is stated: “And if an ox gores a man or a woman” (Exodus 21:28). This is referring only to an ox that gores on its own initiative, but not to the case of an ox where others induced it to gore. Therefore, the owner of a stadium ox, which is trained to gore, is exempt from liability if it does.",
+ "With regard to an ox that gored a person and the person died, if the ox was forewarned its owner pays ransom, but if it was innocuous he is exempt from paying the ransom. And both this forewarned ox and that innocuous ox are liable to be put to death for killing a person. And the same halakha applies in a case where the animal killed a boy and the same applies in a case where it killed a girl. If the ox gored and killed a Canaanite slave or a Canaanite maidservant, its owner gives the victim’s master thirty sela, whether he was a slave worth one hundred maneh, i.e., one hundred silver dinars, or worth only one dinar.",
+ "If an ox was rubbing against a wall, and as a result the wall fell on a person and killed him; or if the ox intended to kill another animal but killed a person; or if it intended to kill a gentile but killed a Jew; or intended to kill a non-viable baby but killed a viable person; in all these cases the ox is exempt from being killed.",
+ "With regard to an ox belonging to a woman, and similarly an ox belonging to orphans, and an ox belonging to orphans that is in the custody of their steward, and a desert ox, which is ownerless, and an ox that was consecrated to the Temple treasury, and an ox belonging to a convert who died and has no heirs, rendering the ox ownerless; all of these oxen are liable to be put to death for killing a person. Rabbi Yehuda says: A desert ox, a consecrated ox, and an ox belonging to a convert who died are exempt from being put to death, since they have no owners.",
+ "With regard to an ox that is leaving court to be stoned for killing a person and its owner then consecrated it, it is not considered consecrated, i.e., the consecration does not take effect, since deriving benefit from the ox is prohibited and the ox is therefore worthless. If one slaughtered it, its flesh is forbidden to be eaten and it is prohibited to derive benefit from it. But if its owner consecrated it before its verdict the ox is considered consecrated, and if he slaughtered it its flesh is permitted.",
+ "If the owner of an ox conveyed it to an unpaid bailee, or to a borrower, or to a paid bailee, or to a renter, and it caused damage while in their custody, they enter into the responsibilities and liabilities in place of the owner. Therefore, if it was forewarned the bailee pays the full cost of the damage, and if it was innocuous he pays half the cost of the damage. If the ox’s owner tied it with reins to a fence or locked the gate before it in an appropriate manner, but nevertheless the ox emerged and caused damage, whether the ox is innocuous or forewarned the owner is liable, since this is not considered sufficient precaution to prevent damage; this is the statement of Rabbi Meir. Rabbi Yehuda says that if the ox is innocuous the owner is liable even if he safeguarded it appropriately, since the Torah does not limit the required safeguarding for an innocuous ox. But if the ox is forewarned, the owner is exempt from paying compensation for damage, as it is stated in the verse describing damage by a forewarned ox: “And the owner has not secured it” (Exodus 21:36), and this ox that was tied with reins or behind a locked gate was secured. Rabbi Eliezer says: An ox has no sufficient safeguarding at all other than slaughtering it with a knife; there is no degree of safeguarding that exempts the ox’s owner from liability."
+ ],
+ [
+ "In the case of an innocuous ox that gored and killed a cow, and the cow’s fetus was found dead at its side, and it is not known whether the cow gave birth before the ox gored it and the fetus’s death is unrelated to the goring or whether it gave birth after the ox gored it and the fetus died on account of the goring, the owner of the ox pays half the cost of the damage for the cow and one-quarter of the cost of the damage for the offspring. Since it is uncertain whether the ox was responsible for the death of the fetus, in which case he would pay half the damages, its owner pays only half the amount for the fetus that he would ordinarily be required to pay, i.e., one-quarter. And likewise, there is uncertainty in the case of an innocuous cow that gored an ox, and the cow’s newborn offspring was found at its side dead or alive, and it is not known whether the cow gave birth before it gored the ox or whether the cow gave birth after it gored. When damage is caused by an innocuous animal, the liability of the owner is limited to the value of the animal that gored. Therefore, half the cost of the damage is paid from the value of the cow, as in the standard case of an innocuous animal. And if that does not suffice to pay for half the cost of the damage, one-quarter of the cost of the damage is paid from the offspring. Since it is uncertain whether the offspring was part of the cow at the time the cow gored, the owner pays only half of what he would pay if it were certain that it was part of the cow.",
+ "In the case of a potter who brought his pots into a homeowner’s courtyard without permission, and the homeowner’s animal broke the pots, the homeowner is exempt. If the owner’s animal was injured by the pots, the owner of the pots is liable. But if the potter brought them inside with permission, the owner of the courtyard is liable if his animal caused damage to the pots. Similarly, if someone brought his produce into the homeowner’s courtyard without permission, and the homeowner’s animal ate them, the homeowner is exempt. If his animal was injured by them, e.g., if it slipped on them, the owner of the produce is liable. But if he brought his produce inside with permission, the owner of the courtyard is liable for the damage caused by his animal to them.",
+ "Similarly, if one brought his ox into the homeowner’s courtyard without permission, and the homeowner’s ox gored it or the homeowner’s dog bit it, the homeowner is exempt. If it gored the homeowner’s ox, the owner of the goring ox is liable. Furthermore, if the ox that he brought into the courtyard without permission fell into the owner’s pit and contaminated its water, the owner of the ox is liable to pay compensation for despoiling the water. If the homeowner’s father or son were inside the pit at the time the ox fell and the person died as a result, the owner of the ox pays the ransom. But if he brought the ox into the courtyard with permission, the owner of the courtyard is liable for the damage caused. Rabbi Yehuda HaNasi says: The homeowner is not liable in any of the cases in the mishna, even if he gave his permission for the items to be brought into his premises, unless he explicitly accepts responsibility upon himself to safeguard them.",
+ "In the case of an ox that was intending to gore another ox but struck a pregnant woman, and her offspring, i.e., the fetuses, emerged due to miscarriage, the owner of the ox is exempt from paying compensation for miscarried offspring. But in the case of a person who was intending to injure another but struck a pregnant woman instead, and her offspring emerged due to miscarriage, he pays compensation for miscarried offspring. How does he pay compensation for miscarried offspring, i.e., how is their value assessed? The court appraises the value of the woman by calculating how much she would be worth if sold as a maidservant before giving birth, and how much she would be worth after giving birth. He then pays the difference in value to the woman’s husband. Rabban Shimon ben Gamliel said: If so, the consequences would be absurd, as when a woman gives birth her value increases. Rather, the court appraises how much the offspring are worth, and the one liable for the damage gives that amount to the husband. And if she does not have a husband, e.g., her husband died, he gives the money to his heirs. If the pregnant woman was a Canaanite maidservant and then she was emancipated, or a convert, and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is exempt from pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman.",
+ "One who digs part of a pit on private property and opens its entrance in the public domain, or digs a pit in the public domain and opens its entrance on private property, or digs a pit on private property and opens its entrance on another person’s private property, is liable for damage caused by the pit in each case. In the case of one who digs a pit in the public domain and an ox or a donkey fell into it, he is liable. The halakha is the same for one who digs either a pit; a ditch, which is narrow and long; or a cave, which is rectangular and roofed; trenches and water channels. In all these cases he is liable. If so, why is the verse stated as referring to a pit, as it states: “And if a man shall open a pit” (Exodus 21:33)? To teach that just as a pit that has sufficient depth to cause death when falling into it is at least ten handbreadths deep, so too, any other excavations that have sufficient depth to cause death may be no less than ten handbreadths. If any of the types of excavations were less than ten handbreadths deep, and an ox or a donkey fell into one of them and died, the digger of the excavation is exempt. But if it was injured in it, not killed, he is liable to pay damages.",
+ "If a pit belonging to two partners was uncovered and the first partner passed by it and did not cover it, and then the second passed by it and did not cover it, the second is liable for any damage caused by means of the pit. The mishna lists several halakhot that pertain to damage classified as Pit: In the case of a pit that the first person who passed by covered after using it, and then the second came to use it and found it uncovered after the cover fell off or was damaged, and he did not cover it, the second one is liable for damage caused by the pit. If the owner covered the pit appropriately and an ox or a donkey fell into it and died, he is exempt. If he did not cover the pit appropriately and an ox or a donkey fell into it and died, he is liable. If a man was digging or widening a pit, and an ox passing by fell forward into it in fright due to the sound of the digging, he is liable. If it fell backward into the pit due to the sound of the digging, he is exempt. If an ox and its accoutrements, i.e., the vessels it was carrying, fell into the pit and the vessels were broken, or if a donkey and its accoutrements fell in and the accoutrements were torn, the owner of the pit is liable for damage to the animal caused by the pit, but he is exempt from liability for damage caused to the vessels, by Torah edict. If an ox that was impaired by being deaf, or an ox that was an imbecile, or an ox that was very young fell into the pit, he is liable. If a boy or a girl, a Canaanite slave or a Canaanite maidservant fell in, he is exempt, since there is a Torah edict that the digger of a pit is liable only for damage caused to an animal. ",
+ "The halakha is the same whether concerning an ox or whether concerning any other animal with regard to liability for falling into a pit, and with regard to keeping its distance from Mount Sinai at the time of the receiving of the Torah, when it was forbidden for any animal to ascend the mountain, and with regard to the payment of double the principal by a thief, and with regard to the mitzva of returning a lost item, and with regard to unloading its burden, and with regard to the prohibition of muzzling it while threshing, and with regard to the prohibition of diverse kinds, and with regard to the prohibition against its working on Shabbat. And similarly, undomesticated animals and birds are subject to the same halakhot as domesticated animals. If so, why are all of the above halakhot stated in the Torah only in reference to an ox or a donkey? Rather, the reason is that the verse speaks of a common scenario, from which the other cases may be derived."
+ ],
+ [
+ "In the case of one who brought his flock of sheep into the pen and locked the door before it in a manner that is appropriate, and despite this sheep went out and caused damage in another person’s field by eating produce or trampling it, the owner is exempt, since he safeguarded the animals appropriately. If he did not lock the door before the sheep in a manner that is appropriate, and sheep went out and caused damage, the owner is liable, since his negligence led to the damage. If the owner locked the door appropriately but the wall of the pen was breached at night, or bandits breached it, and sheep subsequently went out and caused damage by eating or trampling, the owner of the sheep is exempt from liability. If the bandits themselves took the sheep out of the pen and the animals subsequently caused damage, the bandits are liable.",
+ "If the owner left the animal in the sun, causing it to suffer, or if he conveyed it to a deaf-mute, an imbecile, or a minor, who are not able to safeguard it, and the animal went out and caused damage, the owner is liable because he was negligent. If the owner conveyed the animal to a shepherd to care for it, the shepherd enters in his place and is responsible for the damage. If the animal fell into a garden and derives benefit from produce there, its owner pays for the benefit that it derives and not for other damage caused. If the animal descended into the garden in its usual manner and caused damage there, its owner pays for what it damaged. How does the court appraise the value of the damage when the owner pays for what it damaged? The court appraises a large piece of land with an area required for sowing one se’a of seed [beit se’a] in that field, including the garden bed in which the damage took place. This appraisal includes how much it was worth before the animal damaged it and how much is it worth now, and the owner must pay the difference. The court appraises not only the garden bed that was eaten or trampled, rather the depreciation in value of the bed as part of the surrounding area. This results in a smaller payment, as the damage appears less significant in the context of a larger area. Rabbi Shimon says: This principle of appraisal applies only in a case where the animal ate unripe produce; but if it ate ripe produce, the owner pays the value of the ripe produce. Therefore, if it ate one se’a of produce, he pays for one se’a, and if it ate two se’a, he pays for two se’a.",
+ "In a case of one who stacks his produce in another’s field without permission from the owner of that field, and an animal belonging to the owner of the field eats the produce, the owner of the field is exempt. And if the animal is injured by the produce, the owner of the stack is liable. But if he stacked them in that field with permission, the owner of the field is liable for damage caused to the produce.",
+ "One who sends a fire, i.e., places a burning object, in the hand of a deaf-mute, an imbecile, or a minor is exempt for any damage later caused by the fire according to human laws but liable according to the laws of Heaven. If he sent it in the hand of a halakhically competent person, the halakhically competent person is liable, not the one who sent him. If one person brought the fire, and one other person subsequently brought the wood, causing the fire to spread, the one who brought the wood is liable for any damage caused. Conversely, if one person first brought the wood, and subsequently one other person brought the fire, the one who brought the fire is liable, since it was he who actually kindled the wood. If another came and fanned the flame, and as a result the fire spread and caused damage, the one who fanned it is liable, since he is the proximate cause of the damage. If the wind fanned the flames, all the people involved are exempt, since none of them actually caused the damage. If one sends forth a fire, i.e., allows it to escape, and it consumes wood, or stones, or earth, he is liable, as it is stated: “If a fire breaks out, and catches in thorns, so that a stack of grain, or standing grain, or the field, is consumed, the one who kindled the fire shall pay compensation” (Exodus 22:5), which teaches that he is liable also for destroying the field itself. If one kindled a fire that crossed a fence that is four cubits high, or if the fire crossed the public thoroughfare, or if the fire crossed a river, and in each case it caused damage on the other side, he is exempt from liability. In a case of one who kindles a fire on his own premises, up to what distance may the fire travel within his property for him to still bear liability for damage caused? Rabbi Elazar ben Azaria says: The court views his location where he kindled the fire as if it were in the center of a beit kor. Therefore, if the fire spreads and causes damage farther away than half a beit kor, the one who kindled the fire is exempt, since he could not anticipate that the fire would spread so far. Rabbi Eliezer says: One is liable up to a distance of sixteen cubits, like the width of a public thoroughfare. Rabbi Akiva says: One is liable up to a distance of fifty cubits. Rabbi Shimon says: The verse states: “The one who kindled the fire shall pay [shallem yeshallem] compensation” (Exodus 22:5), to teach that everything is according to the fire.",
+ "With regard to one who kindles a stack of wheat or barley and there were vessels concealed inside the stack and they caught fire and burned together with the stack, Rabbi Yehuda says: The one who kindled the fire also pays compensation for what was inside the stack, but the Rabbis say: He pays compensation only for the stack of wheat or barley, as the case may be, and he is not responsible for that which was concealed within it. If there was a goat tied to the stack of grain, and there was a Canaanite slave nearby who was not tied to it, and both the goat and the slave were burned together with the stack and killed, the one who kindled the fire is liable to pay compensation for both. Conversely, if the slave was tied to the stack and there was a goat nearby that was not tied to it, and they were both burned together with it, the one who kindled the fire is exempt from payment for damage because he is liable to receive capital punishment for murder, and he is punished only for the greater transgression. And the Rabbis, who disagree with Rabbi Yehuda and exempt one from payment for vessels concealed inside the stack in the field, concede to Rabbi Yehuda that if one sets fire to a building, he pays compensation for everything that was burned inside it, since it is the normal way of people to place items in houses.",
+ "In the case of a spark that emerged from under the hammer of a blacksmith and started a fire, causing damage, the blacksmith is liable for the damage caused. In the case of a camel that was laden with flax and was passing through the public domain, and its flax extended into a store and the flax caught fire from a lamp in the store belonging to the storekeeper, and as a result of the burning flax the camel set fire to the building together with all its contents, the owner of the camel is liable. But if the storekeeper placed his lamp outside, thereby causing the flax on the camel to catch fire, and consequently the building was set on fire, the storekeeper is liable. Rabbi Yehuda says: In a case where the lamp placed outside was a Hanukkah lamp, the storekeeper is exempt, since it is a mitzva for a Hanukkah lamp to be placed outside."
+ ],
+ [
+ "The principle of double payment applies more broadly than the principle of fourfold or fivefold payment, as the principle of double payment applies both to the theft of something that is alive and to the theft of something that is not alive, but the principle of fourfold or fivefold payment applies only to the theft of an ox or a sheep, as it is stated: “If a man steal an ox or a sheep, and slaughter it or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Exodus 21:37). Having stated a limitation to the halakha of fourfold and fivefold payment, the mishna mentions a further limitation, which applies to all three types of payments. One who steals an item after a thief has already stolen it, i.e., one who steals a stolen item, does not pay the double payment to the thief or to the prior owner, nor does one who slaughters or sells an ox or a sheep after a thief has already stolen it pay the fourfold or fivefold payment. Rather, he pays only the principal, i.e., the value of the item he stole.",
+ "The mishna lists a series of cases in which a thief is required to pay the fourfold or fivefold penalty. If one stole an animal, as established based on the testimony of two witnesses, and he subsequently slaughtered the animal or sold it, also based on the testimony of the same witnesses, or based on the testimony of two other witnesses, he pays the fourfold or fivefold payment. If one stole an animal and sold it on Shabbat, or if he stole it and sold it for idol worship, or if he stole it and slaughtered it on Yom Kippur, he pays the fourfold or fivefold payment. Although his sale or slaughter in these circumstances involved a sin, he is not liable to receive the death penalty for the sale and must consequently pay the fourfold or fivefold payment. If one stole an animal of his father’s and then slaughtered it or sold it, and afterward his father died and he inherited his father’s estate either on his own or in partnership with his brothers, or if he stole an animal and slaughtered it and afterward he consecrated it, he pays the fourfold or fivefold payment. In the case of one who stole an animal and slaughtered it, not for the purpose of eating its meat, but to use it for medicinal purposes or to feed the meat to dogs, and likewise a thief who slaughters the animal to eat its meat but it was found to be an animal with a condition that will cause it to die within twelve months [tereifa], or a thief who slaughters a non-sacred animal in the Temple courtyard, he pays the fourfold or fivefold payment. Rabbi Shimon exempts the thief from the fourfold or fivefold payment in these last two cases, as he maintains that the legal status of an act of slaughter that is not fit for accomplishing its full ritual purpose is not considered an act of slaughter.",
+ "If one stole an ox or a sheep, as established based on the testimony of two witnesses, and he subsequently slaughtered the animal or sold it, also based on the testimony of the same witnesses, and these witnesses were found to be conspiring witnesses, these witnesses pay everything, i.e., not only the principal amount but also the fourfold or fivefold payment. This is in accordance with the Torah’s decree with regard to conspiring witnesses: “You shall do to him as he had conspired to do to his brother” (Deuteronomy 19:19). Since these witnesses attempted to obligate the alleged thief to pay the fourfold or fivefold payment, they themselves must pay that full amount. With regard to one who stole an ox or a sheep, as established based on the testimony of two witnesses, and he subsequently slaughtered the animal or sold it, based on the testimony of two other witnesses, if both these witnesses and those witnesses were found to be conspiring witnesses, the first set of witnesses, who testified about the theft of the animal, pay the alleged thief the double payment, which is what they had conspired to cause him to pay. And the last set of witnesses, who attested to the slaughter or sale of the animal, pay the alleged thief a twofold payment for a sheep or a threefold payment for an ox, which they had conspired to cause him to pay over and above the double payment. If only the witnesses in the last set were found to be conspiring witnesses, while the testimony about the theft remains intact, the thief pays the double payment to the animal’s owner and the second set of witnesses pay the alleged thief the twofold or threefold payment, the amount over and above the double payment, which is what they had conspired to cause him to pay. If only one individual from the last set of witnesses was found to be a conspiring witness, the second testimony is nullified, as it was not submitted by two valid witnesses, whereas the first testimony remains intact. If one individual from the first set of witnesses is found to be a conspiring witness, the entire testimony concerning the thief is nullified. The reason is that if there is no theft established by reliable testimony there is no liability for slaughtering the animal and there is no liability for selling it.",
+ "If one stole an ox or a sheep, as established based on the testimony of two witnesses, and he subsequently slaughtered or sold the stolen animal, as established based on the testimony of one witness or based on his own admission, i.e., he himself admitted that he performed these acts, without there being any witness testimony, he pays the double payment, but he does not pay the fourfold or fivefold payment. If one stole an animal and slaughtered it on Shabbat, which is a capital offense, or if he stole an animal and slaughtered it for the purpose of idol worship, or if he stole his father’s animal and subsequently his father died, and afterward he slaughtered or sold it, or if he stole an animal and subsequently he consecrated it as an offering and afterward he slaughtered or sold it, in all these cases the thief pays the double payment, but he does not pay the fourfold or fivefold payment. Rabbi Shimon says: In the case of sacrificial animals for which the owner bears financial responsibility to replace with another animal if one of the original animals that one stole is lost or dies, the thief is obligated to pay the fourfold or fivefold payment if he slaughters one of the animals. If it is a sacrificial animal for which the owner bears no financial responsibility, the thief is exempt from the fourfold or fivefold payment.",
+ "If a thief sold a stolen animal in a partial fashion, e.g., except for one one-hundredth of it, which he kept for himself; or if he had a partnership in owning the animal before stealing it; or in the case of a thief who slaughtered the stolen animal and it became non-kosher meat in his hand because he slaughtered it improperly; or in the case of a thief who ripped open the animal rather than slaughtering it halakhically; or in the case of a thief who tore loose the gullet or windpipe of the animal as he slaughtered it, rendering the slaughter invalid, in all these cases he pays the double payment but does not pay the fourfold or fivefold payment. The fourfold or five-fold payment applies only if the animal is entirely sold or if it is slaughtered in accordance with the halakhic definition of animal slaughter. If one stole an animal in its owner’s domain, i.e., he took hold of it or established control over it but had not yet removed it from the owner’s premises, and then he slaughtered it or sold it outside of the owner’s domain; or if he stole an animal outside of the owner’s domain and slaughtered it or sold it in the owner’s domain; or if he stole an animal and slaughtered it or sold it, and all of this occurred outside the owner’s domain, in all of these cases, he must pay the fourfold or fivefold payment. But if he stole it and slaughtered or sold it, and all of this occurred in the owner’s domain, he is exempt from any of the fines for theft, as it is not considered theft until the stolen object is actually removed from the owner’s premises.",
+ "If the thief was in the process of leading the animal and leaving the owner’s premises, and it died while it was still in the owner’s domain, the thief is exempt from payment. If he lifted it up or led it out of the owner’s domain and then the animal died, he is liable for his theft. For an act to be considered theft, the thief must acquire the item by pulling it or moving it, which are ineffective forms of acquisition on the owner’s premises; or by lifting it up, which is effective even when performed in the owner’s domain. If the thief gave the animal as payment for the redemption of his firstborn son, or as payment to a creditor, or conveyed it for safeguarding to an unpaid bailee, or lent it to a borrower, or conveyed it for safeguarding to a paid bailee, or leased it to a renter, and he was leading out the animal and it died in the owner’s domain, the thief is exempt from payment. If that individual, following the thief’s instructions, lifted up the animal or led it out of the owner’s domain, and it subsequently died, the thief is liable for the theft. The thief is liable for instructing another to remove the animal for the purposes of payment of a debt, safekeeping, borrowing, or rental, as this is tantamount to the thief taking it with his own hands.",
+ "One may not raise small domesticated animals, i.e., sheep and goats, in settled areas of Eretz Yisrael, as they graze on people’s crops. But one may raise them in Syria, despite the fact that with regard to many other halakhot Syria is treated like Eretz Yisrael, and in the wilderness of Eretz Yisrael. One may not raise chickens in Jerusalem, due to the sacrificial meat that is common there. There is a concern that chickens will pick up garbage that imparts ritual impurity and bring it into contact with sacrificial meat, thereby rendering it ritually impure. And priests may not raise chickens anywhere in Eretz Yisrael, because of the many foods in a priest’s possession that must be kept ritually pure, e.g., teruma. Furthermore, one may not raise pigs anywhere, and a person may not raise a dog unless it is tied with chains. One may spread out traps [nishovim] for pigeons only if this was performed at a distance of at least thirty ris, which is 8,000 cubits, from any settled area, to ensure that privately owned pigeons are not caught in the traps."
+ ],
+ [
+ "One who injures another is liable to pay compensation for that injury due to five types of indemnity: He must pay for damage, for pain, for medical costs, for loss of livelihood, and for humiliation. How is payment for damage assessed? If one blinded another’s eye, severed his hand, broke his leg, or caused any other injury, the court views the injured party as though he were a slave being sold in the slave market, and the court appraises how much he was worth before the injury and how much he is worth after the injury. The difference between these two sums is the amount that one must pay for causing damage. How is payment for pain assessed? If one burned another with a skewer [beshapud] or with a hot nail, or even if one burned another on his fingernail, which is a place where he does not cause a bruise that would affect the victim’s value on the slave market, the court evaluates how much money a person with a similar threshold for pain as the victim is willing to take in order to be made to suffer in this way. The one who burned the victim must then pay this amount. How is payment for medical costs assessed? If one struck another, then he is liable to heal him by paying for his medical costs. In a case where growths, e.g., blisters or rashes, appeared on the injured party, if the growths are due to the blow, the one who struck him is liable; if the growths are not due to the blow, the one who struck him is exempt. In a case where the wound healed, and then reopened, and again healed, and then reopened, the one who struck him remains liable to heal the injured party by paying for his medical costs, as it is apparent that the current wound resulted from the original injury. If the injury healed fully, the one who struck him is not liable to heal him by paying for any subsequent medical costs. How is payment for loss of livelihood assessed? The court views the injured party as though he were a watchman of cucumbers, and the one who caused him injury must compensate him based on that pay scale for the income that he lost during his convalescence. This indemnity does not take into account the value of the standard wages of the injured party because the one who caused him injury already gave him compensation for his hand or compensation for his leg, and that compensation took into account his professional skills. How is payment for humiliation assessed? It all depends on the stature of the one who humiliates the other and the one who is humiliated. One who humiliates a naked person, or one who humiliates a blind person, or one who humiliates a sleeping person is liable, but a sleeping person who humiliates another is exempt. If one fell from the roof onto another person, and thereby caused him damage and humiliated him, then the one who fell is liable for the indemnity of damage, since a person is always considered forewarned, and exempt from the indemnity of humiliation, as it is stated: “and putting out her hand, she takes hold of his private parts” (Deuteronomy 25:11); a person is not liable for humiliation unless he intends to humiliate the other person.",
+ "This halakha is a stringency with regard to a person who caused injury, compared to the halakha with regard to an ox that caused injury: The halakha is that the person pays compensation for damage, pain, medical costs, loss of livelihood, and humiliation; and if he caused a woman to miscarry he also pays compensation for miscarried offspring, as the verse states (see Exodus 21:22). But in the case of an ox that caused injury, the owner pays only compensation for damage, and he is exempt from paying compensation for miscarried offspring.",
+ "The mishna continues: One who strikes his father or his mother but did not cause them to have a bruise, and therefore is not liable to receive court-imposed capital punishment, and one who injures another on Yom Kippur, the punishment for which is not court-imposed capital punishment, is liable to pay for all of the five types of indemnity. One who injures a Hebrew slave is liable to pay for all of the five types of indemnity. This is except for compensation for loss of livelihood suffered during the time that the injured slave belongs to the one that injured him. Since the right to the slave’s labor belongs to his master, his inability to work is his master’s loss. One who injures a Canaanite slave belonging to others is liable to pay for all of the five types of indemnity. Rabbi Yehuda says: Canaanite slaves do not have humiliation, so the one who injures the slave pays only the other four types of indemnity.",
+ "The mishna continues: With regard to a deaf-mute, an imbecile, or a minor, an encounter with them is disadvantageous. In other words, no favorable outcome is possible for someone involved in an incident with one of these people, since one who injures them is liable. But if they were the ones who injured others, they are exempt. This is because they lack awareness and are not responsible for their actions. Similarly, with regard to a slave and a married woman, an encounter with them is disadvantageous, since one who injures them is liable. But if they were the ones who injured others, they are exempt, because they do not have money with which to pay compensation. But they pay compensation at a later time. The exemption is only temporary, as, if the woman becomes divorced or the slave becomes emancipated, and they then have their own money, they are liable to pay compensation.",
+ "The mishna continues: One who strikes his father or his mother and causes them to have a bruise, or one who injures another on Shabbat, is exempt from paying all of the five types of indemnity, because he is judged with losing his life. The court imposes capital punishment for these acts, so there is no additional monetary punishment. And one who injures his own Canaanite slave is exempt from paying all of the five types of indemnity, because his slave is his property.",
+ "One who strikes another must give him a sela. Rabbi Yehuda says in the name of Rabbi Yosei HaGelili that he must give him one hundred dinars. If he slapped another on the cheek, he must give him two hundred dinars. If he slapped him on the cheek with the back of his hand, which is more degrading than a slap with the palm, he must give him four hundred dinars. If he pulled his ear, or pulled out his hair, or spat at him and his spittle reached him, or if he removed the other’s cloak from him, or if he uncovered the head of a woman in the marketplace, in all of these cases, he must give the injured party four hundred dinars. This is the principle of assessing payment for humiliation caused to another: It is all evaluated in accordance with the honor of the one who was humiliated, as the Gemara will explain. Rabbi Akiva said: Even with regard to the poor among the Jewish people, they are viewed as though they were freemen who lost their property and were impoverished. And their humiliation is calculated according to this status, as they are the children of Abraham, Isaac, and Jacob, and are all of prominent lineage. The mishna relates: And an incident occurred involving one who uncovered the head of a woman in the marketplace, and the woman came before Rabbi Akiva to request that he render the assailant liable to pay for the humiliation that she suffered, and Rabbi Akiva rendered the assailant liable to give her four hundred dinars. The man said to Rabbi Akiva: My teacher, give me time to pay the penalty, and Rabbi Akiva gave him time. The man then waited for her until she was standing by the opening of her courtyard, and he broke a jug in front of her, and there was the value of about an issar of oil inside the jug. The woman then exposed her own head and she was wetting [metapaḥat] her hand in the oil, and placing her hand on her head to make use of the oil. The man set up witnesses to observe her actions, and he came before Rabbi Akiva, and he said to him: Will I give four hundred dinars to this woman for having uncovered her head? By uncovering her head for a minimal benefit, she has demonstrated that this does not cause her humiliation. Rabbi Akiva said to him: You did not say anything, i.e., this claim will not exempt you. One who injures himself, although it is not permitted for him to do so, is nevertheless exempt from any sort of penalty, but others who injured him are liable to pay him. In this case as well, the man was liable to compensate the woman for shaming her, despite the fact that she did the same to herself. Similarly, one who cuts down his own saplings, although it is not permitted for him to do so, as this violates the prohibition of: “You shall not destroy” (see Deuteronomy 20:19), is exempt from any penalty, but others who cut down his saplings are liable to pay him.",
+ "Despite the fact that the assailant who caused damage gives to the victim all of the required payments for the injury, his transgression is not forgiven for him in the heavenly court until he requests forgiveness from the victim, as it is stated that God told Abimelech after he had taken Sarah from Abraham: “Now therefore restore the wife of the man; for he is a prophet, and he shall pray for you, and you shall live” (Genesis 20:7). And from where is it derived that if the victim does not forgive him that he is cruel? As it is stated: “And Abraham prayed to God; and God healed Abimelech, and his wife, and his maidservants; and they bore children” (Genesis 20:17). The mishna continues: With regard to one who says to another: Blind my eye, or: cut off my hand, or: break my leg, and he does so, the one who performed these actions is liable to pay for the damage, despite having been instructed to do so. Even if he explicitly instructed him: Do so on the condition that you will be exempt from payment, he is nevertheless liable. With regard to one who says to another: Tear my garment, or: break my jug, and he does so, he is liable to pay for the damage. But if he instructed him explicitly: Do so on the condition that you will be exempt from payment, he is exempt from payment. If one says to another: Do so, i.e., cause damage, to so-and-so on the condition that you will be exempt from payment, and he did so, he is liable, whether the instructions were with regard to the victim himself, or whether the instructions were with regard to his property."
+ ],
+ [
+ "In the case of one who robs another of wood and fashions it into vessels, or one who robs another of wool and fashions it into garments, he pays the robbery victim according to the value of the goods at the time of the robbery, but he need not return the vessels or garments. He has acquired the stolen items because they had undergone a change. If one robbed another of a pregnant cow and it then gave birth while in his possession, or if one robbed another of a ewe that was laden with wool and the robber then sheared it, the robber pays the value of a cow that is ready to give birth or the value of a ewe that is ready to be shorn. He pays the value of the animal at the time of the robbery, and the calf or the wool remains his. If one robbed another of a cow, and it became pregnant in his possession, and it then gave birth; or if one robbed another of a ewe, and it became laden with wool in his possession, and he then sheared it, then the robber pays according to the value of the animal at the time of the robbery. This is the principle: All robbers pay according to the value of the stolen item at the time of the robbery.",
+ "If one robbed another of an animal and it aged while in his possession, consequently diminishing its value, or if one robbed another of Canaanite slaves and they aged while in his possession, they have been changed. The robber therefore pays according to the value of the stolen item at the time of the robbery. Rabbi Meir says: With regard to Canaanite slaves, he says to the robbery victim: That which is yours is before you. If one robbed another of a coin and it cracked, thereby reducing its value; or if one robbed another of produce and it rotted; or if one robbed another of wine and it fermented, then he pays according to the value of the stolen item at the time of the robbery. If he robbed another of a coin and it was invalidated by the government; or if he robbed another of teruma and it became ritually impure; or if he robbed another of leavened bread and Passover elapsed over it, and therefore it is prohibited to derive benefit from it; or if he robbed another of an animal and a sin was performed with it, thereby disqualifying it for use as an offering; or if the animal was disqualified from being sacrificed upon the altar for some other reason; or if the animal was going out to be stoned because it gored and killed a person at some point after the robbery, the robber says to the robbery victim: That which is yours is before you. In all of these cases, although the value of the stolen item has been diminished or altogether lost, since the change is not externally discernible, the robber returns the item in its current state.",
+ "If one gave items to craftsmen to fix and they damaged them, the craftsmen are liable to pay for the damage. For example, if one gave a chest, a box, or a cabinet to a carpenter to fix, and he damaged it, he is liable to pay. And a builder who committed to demolish a wall and while demolishing it he broke the stones, or who damaged them, is liable to pay. If he was demolishing on this side of the wall, and the wall fell from another side and caused damage, he is exempt from liability. But if a stone fell and caused damage due to the force of the blow, he is liable.",
+ "In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement. If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.",
+ "One who robs another of an item having the value of at least one peruta and takes a false oath to the robbery victim claiming his innocence, and then later wishes to repent, must bring the money, which includes the principal together with an additional one-fifth payment, to the robbery victim, even if this necessitates following after him to a distant place like Medea. The robber may not give the payment to the robbery victim’s son to return it to the robbery victim, and neither may he give it to his agent, but he may give the payment to an agent of the court. And if the robbery victim dies, he returns it to his heirs.",
+ "If he gave the robbery victim the principal value of the stolen item but did not give him the additional one-fifth payment, or if the owner forgave him concerning the principal but did not forgive him concerning the additional one-fifth payment, or if he forgave him concerning this and concerning that, with the exception of the value of less than one peruta of the principal, he need not pursue him to repay the remaining debt. By contrast, if he gave the robbery victim the additional one-fifth payment but did not give him the principal, or if the robbery victim forgave him concerning the additional one-fifth payment but did not forgive him concerning the principal, or if he forgave him concerning this and concerning that, with the exception of the value of one peruta of the principal, he must pursue him to repay the remaining debt.",
+ "If the robber gave the robbery victim the principal and took a false oath to him concerning the additional one-fifth payment, asserting that he had already paid it, then the additional one-fifth is considered a new principal obligation. The robber pays an additional one-fifth payment apart from the additional one-fifth payment about which he had taken a false oath. If he then takes a false oath concerning the second one-fifth payment, he is assessed an additional one-fifth payment for that oath, until the principal, i.e., the additional one-fifth payment about which he has most recently taken the false oath, is reduced to less than the value of one peruta. And such is the halakha with regard to a deposit, as it is stated: “If anyone sins, and commits a trespass against the Lord, and he defrauds his counterpart with regard to a deposit, or with regard to a pledge, or with regard to a robbery, or if he exploited his counterpart; or he has found that which was lost, and deals falsely with it, and swears to a lie…he shall restore it in full, and shall add the fifth part more to it” (Leviticus 5:21–24). This one must pay the principal and an additional one-fifth payment, and bring a guilt-offering. If the owner asked the bailee: Where is my deposit? And the bailee said to him: It was lost. And the owner said: I administer an oath to you, and the bailee said: Amen, therefore accepting the oath; and the witnesses testify about the bailee that he consumed it, then he must pay the principal. If the bailee admitted on his own that he had taken a false oath, then he must pay the principal and the additional one-fifth payment, and bring a guilt-offering.",
+ "If the owner asked the bailee: Where is my deposit, and the bailee said to him: It was stolen; and the owner said: I administer an oath to you, and the bailee said: Amen, therefore accepting the oath; and the witnesses testify about the bailee that he stole it, he must pay the payment of double the principal. If the bailee admitted on his own that he had taken a false oath, then he must pay the principal, the additional one-fifth payment, and bring a guilt-offering.",
+ "The mishna continues: In the case of one who robs his father and the father demands that he return the stolen item, and he takes an oath to his father that he did not rob him; and then the father dies; and then the son admits that he robbed him and took a false oath, necessitating the return of the principal and the giving of the additional one-fifth payment to his father’s heirs, of which he is either one of several or the only one; what should he do? This son pays the principal and the additional one-fifth payment to his father’s sons or brothers, and brings a guilt-offering and does not keep his own share. And if he does not want to forfeit his share or where he does not have sufficient funds to pay the other heirs while forfeiting his share, he borrows money in the amount of the value of the stolen item and the creditors come and are repaid in part from his share in the stolen item.",
+ "In the case of one who says to his son in a vow: It is forbidden like an offering [konam], and for that reason you may not derive benefit from my property, if the father then dies the son inherits from him, because it is no longer the father’s property once he dies. The mishna continues: If the father stated in his vow that his son may not derive benefit from his property in his life and in his death, then even if the father then dies the son does not inherit from him, as the prohibition is still in effect. And instead of taking his inheritance, he returns his portion in the estate to his sons or to his brothers. And if he does not have sufficient funds to subsist without his inheritance, he borrows money in the amount of the value of his share in the inheritance and the creditors come and are repaid from his share.",
+ "With regard to one who robs a convert and takes a false oath denying having done so, and then the convert dies, the robber, in order to achieve repentance, pays the principal, i.e., the stolen item or, if it is no longer extant, its monetary value, and an additional one-fifth of its value to the priests, and presents a guilt-offering to the altar, as it is stated: “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt that is made shall be the Lord’s, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him” (Numbers 5:8). If the robber was bringing the money and the guilt-offering up to Jerusalem and he died before paying the priests and bringing his offering, the money shall be given to the robber’s children, and the animal designated for the guilt-offering shall graze until it becomes blemished and consequently disqualified from being sacrificed. And the animal shall then be sold and the money received for it shall be allocated for communal gift offerings. ",
+ "If the robber gave the money to the members of the priestly watch and then died before they sacrificed his guilt-offering, the heirs cannot remove the money from the priests’ possession, as it is stated: “And every man’s hallowed things shall be his; whatsoever any man gives to the priest, it shall be his” (Numbers 5:10). The mishna continues: If the robber gave the money to the priestly watch of Joiarib and then gave the guilt-offering to the priestly watch of Jedaiah, the following priestly watch, to sacrifice on his behalf, he has fulfilled his obligation. By contrast, if he first gave the guilt-offering to the priestly watch of Joiarib and then gave the money to the priestly watch of Jedaiah, if the animal designated for the guilt-offering is extant, then members of the priestly watch of Jedaiah, who received the money, should sacrifice it. But if it is no longer extant because the priestly watch of Joiarib had already sacrificed it, he should return and bring another guilt-offering; for one who brings his stolen item to the priests before he brings his guilt-offering has fulfilled his obligation, but one who brings his guilt-offering before he brings his stolen item has not fulfilled his obligation. Although he cannot sacrifice the offering before paying the principal, if he gave the principal but did not yet give the additional one-fifth payment, the lack of having given the additional one-fifth payment does not preclude sacrificing the offering."
+ ],
+ [
+ "In the case of one who robs another of food and feeds it to his children, or who left a stolen item to them and then died, the children are exempt from paying the victim of the robbery after their father’s death. But if the stolen item was something that serves as a legal guarantee of a loan, the heirs are obligated to pay. One may not exchange larger coins for smaller ones from the trunk of customs collectors nor from the purse of tax collectors, and one may not take charity from them, as they are assumed to have obtained their funds illegally. But one may take money from the collector’s house or from money he has with him in the market that he did not take from his collection trunk or purse.",
+ "If customs collectors took one’s donkey and gave him a different donkey that was taken from another Jew in its stead, or if bandits took his garment and gave him a different garment that was taken from a Jew in its stead, these items are now his because the owners despaired of retrieving them when they were stolen, and they may therefore be acquired by another. In a case of one who salvages items from a river, or from a troop [hagayis] of soldiers, or from bandits, if the owners of the items despaired of retrieving them, they are his, i.e., they belong to the one who salvaged them. And so too, with regard to a swarm of bees, if the owners despaired of retrieving the bees, they are his, i.e., they belong to the one who found them. Rabbi Yoḥanan ben Beroka said: A woman or a minor, whose testimony is not generally accepted by the court, is deemed credible to say: It was from here that this swarm emerged, and it therefore belongs to a certain individual. And one may walk into another’s field in order to salvage his own swarm of bees that has relocated there, and if he damaged some property in the process, he must pay for what he has damaged. But if the bees settled on a branch of a tree, he may not cut off the other’s branch in order to take the bees, even on the condition that he will later give him the money for it. Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: He may even cut off the branch and later give him the money for it as compensation.",
+ "In a case of one who recognizes his stolen vessels and scrolls in another’s possession, and a rumor had spread in the city that the former had been the victim of theft, the purchaser, i.e., the one in possession of these items, must take an oath to the victim as to how much money he spent on the purchase, and he then takes that sum of money in exchange for returning the items. And if no such rumor had spread, it is not in the purported victim’s power to assert that the items were stolen, and he is not entitled to demand their return, as I could say: The items were never stolen; rather, the purported victim sold them to another, and this individual who currently possesses the item purchased them from that other person.",
+ "In a situation where this individual came with his barrel of wine, and that individual came with his jug of honey, if the barrel of honey cracked and this first individual poured out his wine and salvaged the other’s honey, which is worth more than the wine, by collecting it into his wine barrel, the owner of the wine has the right to collect only his wage, i.e., compensation for the effort he put into salvaging the honey. He is not, however, entitled to compensation for the wine itself. But if the owner of the wine said: I will salvage your honey and you will pay me the value of my wine, the owner of the honey is obligated to pay him compensation for the wine. Similarly, if a river washed away his donkey and the donkey of another, and his donkey was worth one hundred dinars and the donkey of the other was worth two hundred, and the individual with the less valuable donkey abandoned his donkey and instead salvaged the donkey of the other, he has the right to collect only his wage, i.e., compensation for the effort he put into salvaging his fellow’s donkey. But if he said to the owner of the more valuable donkey: I will salvage your donkey and you will pay me the monetary value of mine in exchange, the owner of the more valuable donkey is obligated to pay the rescuer compensation for his donkey.",
+ "In a case of one who robs a field from an-other and thugs [massikin] subsequently take the field from the robber, the halakha is dependent upon the circumstances: If it is a regional disaster in which the thugs seize all the property in the region, the robber says to the owner of the field: That which is yours is before you, i.e., it is your prerogative to try to reclaim it from the thugs. No compensation is required since the thugs would have seized the property in any event. But if the thugs took that field alone due to the robber, the robber is obligated to provide the owner with a different field. If a river flooded a misappropriated field, the robber may say to its owner: That which is yours is before you, and no compensation is required. Since the field would have been flooded in any case, the robber has not caused the damage to the field, and is therefore exempt.",
+ "With regard to one who robs another or who borrowed money from him, or one with whom another had deposited an item, if any of these interactions took place in a settled area, he may not return the item to him in an unsettled area, where it is of little benefit to the owner and he cannot safeguard it. If the loan or deposit was given on the condition that the recipient may go out and return it to the owner in an unsettled area, he may return it to him in an unsettled area.",
+ "In the case of one who says to another: I robbed you, or: You lent me money, or: You deposited an item with me, and I do not know if I returned your property to you or if I did not return it to you, he is liable to pay the sum or item in question. But if he said to him: I do not know if I robbed you, or: I do not know if you lent me money, or: I do not know if you deposited an item with me, he is exempt from paying the sum or item in question.",
+ "In the case of one who stole a lamb from a flock and returned it without informing the owner that he had done so, and then it died or was stolen, the thief is liable to pay restitution for it. If the lamb’s owners did not know about the entire incident, i.e., they did not know that it was stolen and they did not know that it was returned, and they counted the flock of sheep and found it whole, the thief is exempt from paying.",
+ "One may not purchase wool, milk, and kids from the shepherds who tend the flocks of others, due to the concern that they have stolen these items from the owners of the flocks. And similarly, one may not purchase wood and produce from produce watchmen. But one may purchase from women woolen goods in Judea, and linen goods in the Galilee, and calves in the Sharon, as women in these locations often work with those commodities and it can be assumed that they are selling the items with the owner’s consent. And with regard to all these items, in a case where the seller told the buyer to conceal the purchase, it is prohibited, as there is good reason to suspect that the items are stolen. And one may purchase eggs and chickens from everywhere, as it is unlikely that one would steal and sell these commodities.",
+ "Strands of wool that the launderer removes from the garment belong to him, as it can be assumed that the customer is uninterested in them, but strands that the carder, i.e., one who prepares wool for use as a textile, removes belong to the customer, as it is assumed that the customer would want them, since the carder often removes a significant number of strands. A launderer takes three threads that were inserted at the edge of a garment, and they are his, but with regard to more threads than this, these additional threads belong to the customer. If these were black threads on a white garment, he takes all of them and they are his. As the removal of the threads improves the appearance of the garment, the customer does not want them. In the case of a tailor who left enough thread attached to the cloth that it could be used in order to sew with it, or if there was a patch of cloth that is three fingerbreadths by three fingerbreadths left from the cloth given to the tailor by the customer, these items belong to the customer. That which a carpenter removes with an adze belongs to him, because an adze removes only small shavings of wood, which the customer is uninterested in; but what he removes with an ax [uvakashil] belongs to the customer. And if he was doing his work in the domain of the customer, then even the sawdust belongs to the customer."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/[pt-br].json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/[pt-br].json
new file mode 100644
index 0000000000000000000000000000000000000000..d52b59f410fd86fe6f16e5c81299971b3e8ba9e5
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/[pt-br].json
@@ -0,0 +1,83 @@
+{
+ "language": "en",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://libermatika.wordpress.com/2019/04/13/mishnah-capitulo-8-traducao-para-sefaria-org/",
+ "versionTitle": "[pt-br]",
+ "actualLanguage": "pt",
+ "languageFamilyName": "portuguese",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [],
+ [],
+ [
+ " [Se] alguém coloca uma jarra em domínio público e outra vem e tropeça nela e a quebra, ele está isento [de dano ao jarro]. E se ele foi ferido por ele, o dono do barril é responsável por seus danos. [Se] o pote quebrou em domínio público e outro escorregou na água [derramada], ou foi ferido por seus cacos, [o dono do pote é] responsável. Rabi Judah diz que, se intencional, ele é responsável. Se não intencional, ele está isento.",
+ "[Se] alguém derramar água em domínio público, e outro for danificado por ele, ele é obrigado a pagar indenização. Aquele que esconde espinhos ou vidro [no domínio público], ou alguém que constrói sua cerca [na fronteira com o domínio público] com espinhos, ou uma cerca que cai no domínio público - se outras pessoas ficaram feridas, ele é obrigado a pagar danos.",
+ "[Se] alguém traz sua palha [ou colmo] para o domínio público para fertilizante e outra pessoa foi prejudicado por eles, ele é responsável pelos danos. E [ainda mais], quem primeiro [toma posse] deles tem direito [à palha]. O Rabino Shimon ben Gamaliel diz que quem destrói [objetos] no domínio público, causando dano é responsável por pagar, e quem primeiro [toma posse] deles tem direito. [Se] alguém vira esterco no domínio público e outro é prejudicado por ele, ele é responsável pelo dano.",
+ "[No caso de] dois ceramistas que estavam andando um atrás do outro, e o primeiro tropeçou e caiu, e o segundo tropeçou no primeiro, o primeiro [oleiro] é responsável pelo dano ao segundo [oleiro].",
+ "Um veio com seu barril e um veio com seu raio. [Se] o jarro deste alguém foi quebrado no feixe deste, [o dono do feixe] está isento, porque este tem permissão para andar e este [também] tem permissão para andar. Se o dono do feixe estivesse na frente, e o dono do barril estivesse atrás, [então] se o barril quebrasse no feixe, o dono do feixe estaria isento. [Mas] se o dono do feixe parou, ele é responsável. [Mas] se ele disser ao dono do barril: \"Pare\", ele está isento. Se o dono do barril estava na frente, e o dono do feixe estava atrás, [então] se o barril quebrou no feixe, então ele é responsável. [Mas] se o dono do barril parou, ele está isento. [Mas] se ele disser ao dono do feixe, \"Pare\", ele é responsável. Assim também [o caso] daquele que vem com sua candeia e um com seu linho.",
+ "[No caso em que] duas pessoas estavam transitando em domínio público, uma correndo e a outra andando, ou se ambas estavam correndo, e se danificaram uma com a outra, ambas estão isentas.",
+ "[Se] uma pessoa estava cortando [madeira] em um domínio privado e [assim] causou danos no domínio público, ou [corta madeira] no domínio público e causou danos em um domínio privado ou [corta madeira] em um domínio privado e causado dano em um domínio privado diferente, ele é responsável.",
+ "[Se] dois bois que são categorizados como \"tam\" (significando que eles não se provaram \"muad\", ou propensos a causar dano) ferem um ao outro, eles pagam metade do dano do excesso (isto é, os danos a um são subtraído dos danos do outro, a diferença é calculada, e o dono do boi que causou o maior dano paga metade da diferença). [Se] ambos [bois] são categorizados como \"muad\" (propensos a causar dano), eles pagam danos completos do excesso. [No caso em que] um [boi] é um \"tam\" e um outro é um \"muad\": [Se] o \"muad\" prejudica o \"tam\", seu dono paga todos os danos do excesso. [Se] o \"tam\" prejudica o \"muad\", seu dono paga metade dos danos do excesso. E da mesma forma, [no caso de] dois homens que se machucaram mutuamente, eles [tanto o dono do boi quanto o homem ferido] pagam os danos completos do excesso. [Se] um homem feriu um \"muad\" [boi] e o \"muad\" feriu o homem, ambos [tanto o dono do boi quanto o homem ferido] pagam danos completos do excesso. [Se] um homem feriu um \"tam\" [boi] e o \"tam\" feriu o homem: [Se o dano causado pelo homem] ao \"tam\" [é maior] então ele paga os danos completos do excesso. [Se a lesão causada pelo] \"tam\" ao homem [é maior], então ele [o dono do boi] paga metade do dano do excesso. Rabi Akiva diz, mesmo [no caso em que a lesão causada pelo] \"tam\" ao homem [é maior], ele [o dono do boi] paga os danos completos do excesso.",
+ "[Com relação ao caso de] um boi que valha (100 zuz) que feriu [matou] um boi de 200 [zuz] e a carcaça [do boi morto] não valha nada, ele [o dono do boi morto] leva o boi [vivo]. [Com relação ao caso de] um boi que valeria 200 [zuz] e que feriu [matou] um boi no valor de 200 [zuz] e a carcaça não valha nada: diz o rabino Meir, este é o caso referido pelo verso (Êxodo 21:35) \" E eles venderão o boi vivo e dividirão seu valor. Rabi Judah disse-lhe: \"E esta é verdadeiramente a lei?\" Você cumpriu [o verso], \"E eles venderão o boi vivo e dividirão seu valor\", mas você não cumpriu [a continuação do verso] \"E eles também dividirão os mortos [boi]\". Como poder ser isto? Isto se refere ao [caso de] um boi no valor de 200 [zuz] que entalhou [cortou e matou] um boi no valor de 200 [zuz] e a carcaça vale 50 zuz, então aquele leva metade do valor do boi [vivo] e metade do valor do morto [boi], e este leva metade do valor do vivo [boi] e metade do valor do morto [boi].",
+ "Existe [um caso] em que alguém é responsável pela ação de seu boi, mas isento de sua própria ação, [e um caso] onde ele está isento para a ação de seu boi, mas responsável por sua própria ação. [Se] seu boi envergonhou [outra pessoa], ele está isento. [Mas se] ele envergonhar [outra pessoa], ele é responsável. [Se] seu boi cegou o olho de seu escravo ou nocauteou seu dente, ele está isento. [Mas se] ele cegou o olho de seu escravo ou nocauteou seu dente, ele é responsável. [Se] seu boi feriu seu pai ou mãe, ele é responsável. [Mas se] ele feriu seu pai ou mãe, ele está isento (de danos monetários). [Se] seu boi acendeu uma pilha de grãos no sábado, ele é responsável. [Mas se] ele acendeu uma pilha de grãos no sábado, ele está isento (de danos monetários). [Nos dois últimos casos, ele está isento de danos monetários] porque é responsável pela pena de morte.",
+ "[Se] um boi perseguia outro boi e causava dano. Este diz \"Seu boi está danificado\", e aquele diz: \"Não, seu boi foi ferido em uma rocha\", o ônus da prova é sobre aquele que deseja ser compensado. Se dois [bois] estavam correndo atrás de um [boi], este aqui diz: \"Seu boi danificou [feriu]\", e este aqui diz: \"Seu boi danificou [feriu]\", ambos estão isentos. Se ambos os [bois] pertenciam a um único proprietário, ambos são responsáveis. Se um era grande e um era pequeno, e o ferido [dono] diz: \"O grande danificou [feriu]\", e aquele que feriu [dono] diz: \"Não, o pequeno danificou [feriu]\" ... [Ou se] um era um \" tam \"(observadamente não ser habitual à infligir danos) e um era um\" muad \"(observadamente habituado à infligir danos), e o ferido [proprietário] diz:\" O 'muad' danificado [ferido] \", e o acusador diz:\" Não, o 'tam' é que danificou [feriu] \"... ... [nestes casos] o ônus da prova cabe àquele que deseja ser compensado. Se dois [bois] foram danificados [feridos], um grande e outro pequeno, e dois [bois] é que causaram o dano [ferimento], um grande e outro pequeno ... ... O ferido [proprietário] diz: \"O grande danificou o grande e o pequeno danificou o pequeno \", e o que danificou diz,\" Não, o pequeno feriu o grande e o grande feriu o pequeno \"... [Ou se] um era um\" tam \"e um era um \"muad\", e o ferido [proprietário] diz: \"O 'muad' danificou o grande e o 'tam' danificou o pequeno\", e aquele que danificou diz: \"Não, o 'tam' feriu o grande e o 'muad' feriu o pequeno \"... [nestes casos] o ônus da prova cabe àquele que deseja ser compensado."
+ ],
+ [
+ "Um boi que feriu[cortou] quatro ou cinco outros bois, um após um [consecutivamente um depois do outro]: ele pagará [indenizará e primeiramente] ao [o dono] do último boi ferido. Se permanecerem [os outros bois feridos anteriormente, mas ainda vivos], ele irá para [o dono e para o indenizar] do [boi ferido] anteriormente[retrospectivamente na ordem]. Se ainda houver [se ainda os outros bois anteriormente feridos estarem vivos], ele irá para [o dono do boi ferido] ferido antes do [boi ferido] anteriormente [citado imediatamente acima]. [O dono] dos últimos benefícios [do boi ferido primeiramente], as palavras do rabino Meir. Rabi Shimon diz [agora começa a elucidar a forma de indenização e no caso de apenas dois bois terem sido feridos, seguirá o raciocíonio como exemplo para todos os casos citados acima]: [Se era] um boi [o último atacado] que valeria duzentos gomos, [ou seja] um boi de duzentos e a carcaça não vale nada, este ganha cem e aquele ganha cem. [Se] voltar e ferir outro boi no valor de duzentos [e.g. caso prossiga o ataque contra outros bois], o [dono do] boi ferido por último recebe 100 e o dono do boi, anteriormente ferido, recebe cinquenta. [Se] ferir outro boi de duzentos [continuação do ataque do boi], o [dono do] boi ferido por último recebe 100, o [dono do] boi previamente ferido recebe cinquenta, e os dois primeiros recebem vinte e cinco.",
+ "Um boi que é advertido por [ferir] sua própria espécie, e não é advertido por [ferir] aquilo que não é sua própria espécie; ou é avisado por [ferir] pessoas e não ser avisado por [ferir] animais; ou é avisado por [ferir] crianças e não ser avisado por [ferir] adultos - aquele pelo qual é advertido [seu proprietário] paga indenização integral, e aquele pelo qual não é advertido [seu proprietário] paga metade dos danos. Eles disseram na frente do rabino Judah: E se for advertido para o sábado, e não é advertido para a semana? \"Ele disse a eles:\" Para [os prejuízos] nos sábados [seu proprietário] paga todos os danos e por [danos] durante a semana [seu proprietário] paga metade dos danos. \"Quando é [o considerado] inofensivo? Depois que ele se abstém de [danificar] por três sábados dias.",
+ "Um boi de um israelita que feriu [cortou] um boi pertencente ao Templo, ou um boi pertencente ao Templo que feriu [cortou] um boi de um israelita, ele está isento, como diz: “O boi que pertence ao seu próximo” (Êxodo 21:35). ), e não um boi pertencente ao Templo. Um boi de um israelita que feriu [cortou] um boi de um não-judeu, ele está isento. E um boi de um não-judeu que feriu [cortou] o boi de um israelita, quer o boi seja inofensivo ou um perigo atestado, seu dono paga danos completos.",
+ "[Se] um boi de uma pessoa comum [fisicamente ou civilmente autônoma] entorpece o boi de um surdo-mudo, de um insano (debilitado mentalmente ou cognitivamente), ou de um menor [menor de idade], ele é obrigado a pagar o dando. [Se] um boi de um surdo-mudo, de um inválido (debilitado) ou de um menor de idade, feriu o boi de uma pessoa comum [fisicamente ou civilmente autônoma], ele [o proprietário do boi que atacou] está isento. [Se] um boi é de um surdo-mudo, de um insano (debilitado mentalmente ou cognitivamente) ou de um menor [menor de idade], a corte nomeia um guardião sobre eles [nomeia um representante no caso dos bois ferirem] e eles [os proprietários prejudicados] testemunham contra eles [os três tipos de pessoas mencionados anteriormente] na presença do guardião [o representante nomeado]. [Se] o surdo-mudo recuperou a audição, ou inválido (debilitado) recuperou sua saúde, ou o menor [menor de idade] chegou à maioridade, [o boi] volta a ser inofensivo, segundo as palavras do rabino Meir. Rabino Yose diz [ainda]: permanece em sua presunção. Um boi do pasto [que está no seu domínio natural] não pode ser condenado à morte, como se diz: “Quando o sangue escorrer” (Êxodo 21:28), e não quando outros o causarem [e.g. entrar no domínio, no pasto].",
+ "(5º Versículo) Um boi que feriu uma pessoa e ele morreu: Se [o boi] era comprovado ser um perigo [seu dono] deve pagar o resgate, Se era inofensivo, ele está isento de pagar o resgate. Em ambos os casos, o boi é obrigado pela [setenciado à] pena de morte. Então também [se matou] um filho ou uma filha. Se ele feriu um escravo ou uma escrava, ele pagará trinta sela, se [o escravo] valia isso ou mesmo se não valia nem um dinar.",
+ "Se um boi estivesse esfregando contra uma parede e [a parede] caísse sobre uma pessoa; ou se pretendia matar um animal e matou [ao final] um homem; ou um não-judeu e matou um israelita; ou um nascido prematuro e matou uma criança viável, é isento [da morte].",
+ "Um boi de uma mulher, ou o boi de órfãos, ou o boi de um guardião [representante de alguém, tutor], ou um boi selvagem, ou um boi pertencente ao Templo, ou um boi pertencente a um convertido que morreu e não tem herdeiros, todos são responsáveis pela pena de morte. Rabi Yehudah diz: Um boi selvagem, ou um boi pertencente ao Templo, ou um boi pertencente a um convertido que morreu estão isentos da morte, já que eles não têm donos.",
+ "Se um boi é levado [condenado a] ser apedrejado e seus proprietários o dedicaram ao Templo, ele não [mais] é considerado dedicado. Se ele foi abatido, sua carne é proibida [considerada impura para ritos litúrgicos ou para alimentação]. Mas se antes de sua sentença estar completa seu dono a dedicou, é dedicado. E se ele foi abatido [antes da setença ser proferida], sua carne é permitida [ao consumo e ao uso litúrgico].",
+ "Se ele [o proprietário] o entregasse [o boi] a um tutor não pago, ou a um devedor, ou a um tutor pago, ou a um alugador, eles tomariam o lugar dos proprietários; [e então, se o boi fosse] um perigo atestado [o novo proprietário] pagaria danos completos, e um boi inofensivo [o novo proprietário] pagaria metade dos danos. Se o dono amarrá-lo com um cabresto ou trancá-lo corretamente, mas ele saiu e causou danos, o proprietário é responsável, se era um perigo atestado ou considerado inofensivo, [segundo] as palavras do rabino Meir. Rabbi Yehudah [que] diz: [se era] Um boi inofensivo [o proprietário atual] é responsável, mas [se era] um perigo atestado é isento, [pois] como diz, \"e seu dono não o guardou\" [o boi que era inofensivo], e [o boi atestado ser perigso] foi guardado. O rabino Eliezer diz: [o boi] Só pode ser guardado pela faca."
+ ],
+ [
+ "Se um boi escorneou uma vaca [e ela morreu] e sua recém-nascida foi encontrada [morta] ao seu lado, e não se sabe se a vaca deu à luz antes do boi a ter ferido, ou se a vaca deu à luz depois que o boi a feriu, ele [o proprietário do boi] paga metade da indenização pela vaca e um quarto por danos ao recém-nascido. E se uma vaca feriu um boi [e este boi revidou] e sua vaca recém-nascida foi encontrada ao seu lado, e não se sabe se ela [a vaca] deu à luz antes dela ter escorneada ou se depois que ela deu à luz, ele [o proprietário da vaca] paga metade de danos do [valor da] vaca e um quarto de danos [do valor] do recém-nascido.",
+ "Um oleiro que trouxe seus potes para o pátio de um chefe de família sem permissão, e o gado do dono da casa os quebrou, ele [o dono da casa] está isento. E se eles [o gado] foram feridos por eles [pelos potes] o proprietário dos potes é responsável. Mas se ele os trouxer com permissão [do dono da casa], o dono do pátio é responsável. Se alguém trouxesse seu produto para o pátio de um dono de casa sem permissão, e o gado do dono da casa o comesse, ele [o dono da casa] estaria isento. E se o gado foi ferido por eles o proprietário do produto é responsável. Mas se ele trouxesse com permissão o proprietário do pátio é responsável.",
+ "Se ele trouxer seu boi para o pátio de um chefe de família sem permissão e o boi do dono do lar [esconear o seu boi] ou o cachorro do dono da casa o morderem [o seu boi], ele [o dono da casa] está isento. Se ele feriu o boi da casa, ele [o dono do boi intruso] é responsável. Se caiu em sua cisterna e poluiu sua água, ele [o dono do boi intruso] é responsável. Se o pai ou filho de seu dono [estava na cisterna e os matasse], ele deveria pagar o preço do resgate. Mas se ele trouxesse seu boi com permissão, o dono do pátio seria responsável. Rabbi diz: Em todos esses casos ele não é responsável até que ele concorde em vigiá-lo [o boi].",
+ "Se um boi quis [atacar] outro boi e feriu uma mulher e seus descendentes saíram [ocorreu aborto], seu dono não é responsável pelo valor da prole. Mas se um homem pretendesse atacar seu companheiro e atacar [por consequência do seu ataque] uma mulher e sua descendência, ele deve pagar o valor da prole. Como ele paga o valor da prole? Eles avaliam o valor [no mercado de escravos] da mulher antes de ela dar à luz e o valor depois que ela deu à luz. Rabban Shimon ben Gamaliel disse: Se assim for, uma vez que a mulher pare [dá a luz], ela é mais valiosa. Em vez disso, eles avaliam quanto os descendentes valeriam [se fossem vendidos como escravos], e ele [o acusado] paga ao marido, ou se ela não tem marido, a seus herdeiros. Se ela era uma escrava liberta ou convertida, ele está isento.",
+ "Aquele que cava um poço em um domínio privado e este [poço] abre [um buraco] no domínio público, ou [cava um poço] em domínio público e este [poço] abre [um buraco] em um domínio privado, ou [cava um poço] em um domínio privado e este [poço] abre [um buraco] em outro domínio privado, ele [cavador] é responsável. Aquele que cavar um poço no domínio público e um boi ou burro caiu e morreu, ele [cavador] é responsável. Seja cavando um buraco, trincheira ou caverna, ou trincheiras ou canais, ele [cavador] é responsável. Sendo assim, por que diz “um poço” (Êxodo 21:33)? Assim como uma cova que é profunda o bastante para causar a morte [até a profundidade de] dez palmos, então [também se inclui] qualquer coisa que seja profunda o suficiente para causar a morte, [até a profundidade de] dez palmos. Se tivessem menos de dez palmos de profundidade e um boi ou um burro caíssem e morressem, ele [o cavador] estaria isento; Mas se isto [o que ele cavou] foi modificado [no quesito de profundidade], ele [o cavador] é responsável.",
+ "Um poço pertencente a dois sócios, um passou por cima e não o cobriu [o poço], e o outro também passou por cima e não o cobriu [o poço], o segundo [sócio que por último passou pelo poço] é responsável [pelos possíveis danos causados a outrens a partir daquele momento]. Se o primeiro o cobrisse e o segundo viesse [e] descobrisse e não o cobrisse [novamente], o segundo [sócio] seria responsável [pelos possíveis danos causados a outrens a partir daquele momento]. Se ele [ o sócio que passou por último] o cobriu adequadamente e um boi ou um burro caiu nela e morreu, ele estaria isento. Se ele não cobrisse adequadamente e um boi ou um burro caísse e morresse, ele seria responsável. Se [o animal] caiu para a frente [não no poço, assustado] por causa do som da escavação, ele é responsável. Mas se [caiu] para trás [não no poço, assustado] por causa do som da escavação, ele está isento. Se um boi e seus vasos [cargas que o animal estava carregando] caíssem nele [no poço] e eles [vasos, as cargas] quebrassem, ou se um burro caísse nele com seus vasos [as cargas que o animal estava carregando] e eles fossem danificados, ele [o cavador] seria responsável pela besta [boi ou jumento], mas isento pelos seus vasos [suas cargas]. Se um boi que fosse surdo, deficiente mental [insano] ou [ainda] jovem caísse [no poço], o dono é responsável. Se um menino, uma jovem ou um escravo ou uma escrava caiu, ele está isento.",
+ "Tanto um boi como qualquer outro animal são semelhantes sob as leis relativas a cair em um buraco, separando [permanecer longe] do Monte Sinai, a restituição dupla [caso de roubo em que o ladrão é pego em flagrante], a restauração da propriedade perdida, descarga, amordaçamento, kilayim [proibição contra acoplamento misto ou arar com dois animais juntos] e o sábado [dia que os animais devem descansar]. Assim [em todos os casos citados antes] também [são incluídos] animais selvagens e pássaros. Sendo assim, por que foi dito “boi ou jumento”? Antes [quiçá], a Escritura falou no presente [do animal mais comum]."
+ ],
+ [
+ "Um homem que leva ovelhas em um curral e tranca a porta na frente delas corretamente, mas as ovelhas escapam e causam danos, ele está isento. Se ele não trancou a porta na frente delas corretamente, e saiu e causou dano, ele é responsável. Se a parede quebrou durante a noite, ou se ladrões quebraram e as ovelhas escaparam e causaram danos, ele está isento. Se ladrões as tiraram[de dentro do curral], então os ladrões são responsáveis.",
+ "Se o dono delas as deixou no sol, ou as deixou sob os cuidados de um surdo-mudo, um insano, ou um menor, e elas escaparam e causaram dano, ele [o dono] é responsável. Se ele as entregasse aos cuidados de um pastor, [e] o pastor entra [aceita se tornar responsável pelas ovelhas] em seu lugar [ele assume a responsabilidade]. Se uma ovelha caiu em um jardim e se beneficiou [comeu capim, grama, se banhou na água existente ali], ele [o dono] paga do que beneficiou. No entanto, se tivesse caído da maneira usual [normal] e causasse dano, ele pagaria o dano que causou. Como a recompensa é paga pela quantidade de dano? Nós comparamos o valor da medida de uma seah [medida de volume] no campo como era antes do dano, com qual seu valor agora [após dano]. Rabi Shimon diz: Se consumir frutas maduras, ele paga [valor de] frutos maduros. Se consumir o valor de um se'ah, ele paga um se'ah. Se valia dois se'ah, [então] dois se'ah. ",
+ "Aquele que fez uma pilha de feixes no campo de seu companheiro sem sua permissão, e o gado do dono do campo comeu os feixes, ele [o dono do campo] está isento. Se [o gado] foi ferido por eles, ele [o dono dos feixes] é responsável. Se ele fez a pilha com sua permissão, o dono do campo é responsável.",
+ "Aquele que envia um fogo [candeia, vela, lamparina, tocha, etc.] nas mãos de um surdo-mudo, de um insano, ou de um menor [de idade, segundos as leis judaicas] é isento pelas leis do homem, mas ele é responsável pelas leis do céu. Se ele o enviou [o fogo] nas mãos de uma pessoa de bom senso [civilmente autônomo, mentalmente e fisicamente idôneo], o de bom senso é [ou se torna] responsável. Se alguém trouxe o fogo e outro trouxe [para perto dele] a madeira, aquele que trouxe a madeira é responsável. Se alguém trouxe a madeira e outro trouxe fogo, aquele que trouxe o fogo é responsável. Se outro veio e acendeu o fogo, quem acendeu o fogo é responsável. Se o vento abanou as chamas, eles estão todos isentos. Aquele que enviou fogo e [este] consumiu a lenha, pedras ou poeira, ele é responsável [o que trouxe o fogo], como diz: “Quando um fogo irrompe e se espalha para os espinhos, de modo que o milho empilhado seja consumido, ou o milho em pé, ou o campo, Aquele que acendeu o fogo certamente fará restituição. ”(Êxodo 22: 5) Se ele passar por cima de uma cerca de quatro côvados de altura, ou por um caminho público, ou por um rio, ele está isento. Aquele que acendeu fogo dentro de seu próprio domínio, até que ponto ele precisa se espalhar [para que ele seja responsável]? O rabino Eleazar ben Azariah diz: Nós olhamos como se estivesse no meio de um espaço de kor [75.000 metros quadrados]. O rabino Eliezer diz: Dezesseis côvados [em todas as direções] como uma via pública. Rabbi Akiva diz: Cinquenta côvados. Rabino Shimon diz: \"Aquele que acendeu o fogo certamente fará restituição\", tudo está de acordo com a natureza do fogo.",
+ "Alguém que ateou fogo a uma pilha de feixes e nela havia utensílios e estes pegaram fogo: Rabbi Yehudah diz: Ele deve pagar pelo que estava nele. Mas os sábios dizem: Ele paga apenas por uma pilha de trigo ou cevada. Se um garoto ficou preso a ele [cercado pelo fogo] e um escravo estava por perto, e eles foram queimados juntos, ele [o que trouxe o fogo] é responsável. Se houvesse um escravo preso a ele [cercado pelo fogo] e uma criança estivesse por perto e eles fossem queimados juntos, ele [o que trouxe o fogo] não é responsável. E os Sábios concordam com o rabino Yehudah que, se alguém incendia um grande edifício, ele deve pagar por tudo que está nele; Pois [desde que é obvio], é costume que as pessoas deixem [seus itens] em suas casas.",
+ "Se uma faísca sair de debaixo do martelo [e.g. no trabalho do ferreiro ou metalúrgico] e causar dano, ele é responsável. Se um camelo carregado de linho passou em domínio público e sua carga de linho entrou [escapou do camelo e caiu dentro] em uma loja e pegou fogo pela [ao entrar em contato com a] vela do comerciante e acendeu uma casa grande em chamas, o dono do camelo é responsável. Mas se o lojista deixou a sua vela lá fora, o lojista é responsável. Rabi Judah diz: Se fosse uma vela de Hannukah, ele está isento."
+ ],
+ [
+ "Maior é a regra da dupla restituição do que a regra da restituição quádrupla ou quíntupla, pois a regra da dupla restituição se aplica tanto ao que tem vida como ao que não tem vida, enquanto a regra de quádrupla e quíntupla restituições se aplica apenas a um boi ou ovelhas, como diz, “Se um homem roubar um boi ou uma ovelha e matá-lo ou vendê-lo, ele pagará cinco bois por um boi e quatro ovelhas por uma ovelha” (Êxodo 21:37). Quem rouba de um ladrão não paga a restituição dupla; E aquele que mata ou vende o que já foi roubado não paga quatro ou cinco restituições.",
+ "Se ele roubou [um boi ou uma ovelha] de acordo com a evidência de duas testemunhas e matou-o ou vendeu-o de acordo com a evidência de dois outros, ele deve pagar quatro ou cinco restituições. Se ele roubou [um boi ou uma ovelha] e o vendeu no sábado, ou o roubou e o vendeu para uso idólatra, ou o roubou e o matou no Dia da Expiação; Se ele roubou o que era do pai dele e o matou ou vendeu, e depois seu pai morreu; Se ele roubou e matou e depois dedicou-o ao Templo – ele deve pagar quatro ou cinco restituições. Se ele roubou e depois matou para usar em cura, ou para ser alimento para cães; ou se ele o abatesse e se descobrisse que era um tereifah [um animal dilacerado], ou se ele o matasse no pátio do Templo como comida comum, ele deveria pagar quatro ou cinco restituições, o rabino Shimon isenta nestes dois últimos casos.",
+ "Se ele roubou [um boi ou uma ovelha] de acordo com a evidência de duas testemunhas, e o matou ou vendeu de acordo com suas evidências, e eles são considerados zommemin [testemunhas falsas], eles devem pagar a penalidade inteira. Se ele o roubou de acordo com a evidência de duas testemunhas, e o matou ou vendeu de acordo com a evidência de duas outras testemunhas, e ambos os pares são testemunhas falsas, os primeiros pagam a restituição dupla e os últimos pagam a restituição tripla . Se o segundo conjunto [apenas] for encontrado como falso testemunho, o ladrão deve fazer uma restituição dupla e fazer uma tripla restituição. Se alguém do segundo grupo de testemunhas for considerado falso testemunha, a evidência do outro é nula. Se uma das primeiras testemunhas foi considerada uma testemunha falsa, toda a evidência é anulada, pois se não houver [evidência] de roubo, não há [provas] para abate ou venda.",
+ "Se ele roubou [um boi ou uma ovelha] de acordo com a evidência de duas testemunhas e o matou ou vendeu de acordo com a evidência de uma testemunha ou de acordo com suas próprias evidências, ele paga duas vezes restituição, mas não paga quatro ou cinco vezes a restituição . Se ele roubou [um boi ou uma ovelha] e matou no sábado, ou roubou e matou para uso idólatra, ou roubou o que era do pai dele e seu pai morreu, e depois o abateu ou vendeu, ou se ele roubou e depois dedicou-o ao Templo, e depois o abateu ou vendeu, ele paga uma dupla restituição, mas não a restituição de quatro ou cinco vezes. Rabbi Shimon diz: Coisas sagradas pelas quais ele é responsável [se danificado ou perdido] ele deve pagar a restituição de quatro ou cinco vezes; mas se ele não é responsável por eles, ele está isento.",
+ "Se ele vendesse tudo menos uma centésima parte [e.g, noventa e nove por cento do objeto roubado], ou se tivesse parceria, ou se o matasse [o animal roubado] e [o objeto ou animal roubado] se tornasse impróprio [para ser usado ritualmente] por sua própria mão, ou se ele perfurasse a traqueia ou arrancasse sua garganta, ele paga a restituição dupla, mas não a restituição quádrupla ou quíntupla. Se ele o roubou no domínio do proprietário, mas o abateu ou o vendeu fora do domínio do proprietário, ou se ele o roubou fora do domínio do proprietário e o abateu ou vendeu no domínio do proprietário; ou se ele roubou e abateu ou vendeu no domínio do proprietário; ou se ele roubou e abateu ou vendeu fora do domínio do dono, ele deve pagar quatro ou cinco restituições. Mas se ele roubou e abateu ou vendeu no domínio do proprietário, ele está isento.",
+ "Se ele estivesse arrastando e domando [dirigindo o animal por meio de cabestro ou algo similar] e [o animal] morresse no domínio do proprietário, ele [o ladrão] estaria isento. Se ele o levantou ou retirou [o animal] do domínio do proprietário e ele [o animal] morreu, ele é responsável. Se ele o trouxesse como primogênito para seu filho, ou o desse a seu credor, ou a um tutor não pago, ou a um devedor, ou a um tutor pago, ou a um alugador, e um deles estivesse arrastando-o para longe e morreu no domínio do dono [proprietário de quem foi roubado], ele está isento. Se [um deles] o tiver levantado ou retirado do domínio do proprietário, ele é responsável.",
+ "É proibido criar pequenos rebanhos (ovelhas, cabras, etc) na Terra de Israel, mas é permitido criá-los na Síria ou nas terras selvagens da Terra de Israel. É proibido criar aves em Jerusalém por causa das “Coisas Sagradas”, [aves podem trazer impurezas para itens sacrificados], nem os sacerdotes podem criá-las [em qualquer lugar] na Terra de Israel por causa das [leis relativas] a comidas puras. É proibido criar porcos em qualquer lugar. Não se deve domar [guiar] um cachorro a menos que esteja amarrado com uma corrente. É proibido colocar armadilhas para pombos, a menos que estejam à trinta ris [distância medida] de um lugar habitado."
+ ],
+ [
+ "Aquele que ferir o seu companheiro é responsável por ele por cinco categorias [de pagamento]: danos, dor, saúde, desemprego e vergonha. Em caso de danos, como [isso é calculado?] Aquele que de quem é tirado os olhos, cortado a mão, quebrada a perna - nós o vemos como se ele fosse um escravo vendido no mercado, e nós avaliamos o quanto ele valia [antes do ferimento] e quanto vale a pena agora. Dor? Quando ele foi queimado com um espeto ou uma unha - mesmo em sua unha - qualquer coisa onde não houvesse ferimento [permanente], avaliamos o quanto uma pessoa semelhante gostaria de pagar para ser poupada dessa [dor]. Cuidados de saúde? Quando ele atacado, ele [o que permitiu a agressão] é responsável por seus custos de saúde. Se inchaços surgiram sobre ele [a vítima], se eles foram por causa do ataque, então ele é responsável; mas se não foi por causa do ataque, ele está isento. Se o inchaço sarou e depois reabriu e depois sarou e reabriu, ele é responsável por sua saúde. Se curou inteiramente, ele está isento de sua cura. Desemprego? Nós o vemos como se ele fosse um guarda de cantis, já que ele já lhe deu o valor [pela perda] de sua mão ou de sua perna. Vergonha? Tudo depende daquele que envergonha e daquele que é envergonhado. Aquele que envergonha uma pessoa nua, uma pessoa cega ou uma pessoa adormecida é responsável [obrigatoriamente paga pela vergonha resultante]. Se uma pessoa [estando] adormecida constranger [alguém], ele estará isento. Aquele que cai do telhado e causou danos e vergonha, ele é responsável por danos e isento de vergonha, como está escrito: \"[quando dois homens lutam e a esposa de um sai para salvar o marido,] e ela coloca para fora sua mão e agarra seus genitais (lit. danos sua vergonha) [você deve cortar a mão] \"(Deuteronômio 25: 11-12). Ninguém é responsável por vergonha a menos que tenha intentado causar isso.",
+ "Esta é uma severidade em relação a uma pessoa [que causou dando] sobre um boi: uma pessoa paga danos, dor, cuidados de saúde, desemprego e vergonha, e paga o valor dos fetos, enquanto um boi [o proprietário do boi que causou danos à outro boi] paga apenas danos, e está isento do valor dos fetos.",
+ "Aquele que golpeia seu pai ou sua mãe, mas não causou uma ferida, e aquele que fere seu companheiro em Yom Kippur, ele é responsável por todos [Cinco]. Aquele que fere um escravo hebreu (um judeu) é responsável em todos os cinco, exceto pelo desemprego — quando o escravo é seu. Aquele que fere um escravo Cananita (um gentio) pertencente a outro, é responsável em todos [Cinco]. O rabino Yehudah diz: escravos não têm vergonha.",
+ "A ocorrência de [ferir] um surdo-mudo, um shoteh ou um menor é lamentável. Aquele que os ferir é responsável e, se estes [surdo-mudo, shoteh ou menor] ferir outros, estará isento. [ferir] O escravo e a mulher: suas ocorrências são lamentáveis. Aquele que os ferir é responsável e, quando eles ferem outros, são isentos. No entanto, eles [o escravo e a mulher podem] pagar depois de algum tempo - [se por exemplo] a mulher se divorciar ou o escravo é libertado, então eles [o escravo e a mulher] são obrigados a pagar.",
+ "Aquele que agride seu pai ou sua mãe e os fere, e aquele que fere seu companheiro no shabat, está isento de todos [cinco] porque será julgado por sua vida. Aquele que fere seu próprio escravo cananeu (um gentio), ele está isento de todos [cinco].",
+ "Aquele que grita com o seu companheiro, ele lhe dá uma sela (vinte zuz). Rabi Yehudah em nome de Rabbi Yose, o Galileu, diz: \"a maneh (cem zuz)\". Aquele que bate em seu companheiro, ele lhe dá duzentos zuz; com as costas da mão, ele lhe dá quatrocentos zuz. Se ele dividir a orelha, arrancar o cabelo, cuspir [nele] e seu cuspe o tocar, tirar a capa dele ou descobrir a cabeça de uma mulher na rua, ele lhe dá quatrocentos zuz. (Este é o princípio :) é tudo de acordo com a honra da pessoa. Rabi Akiva diz: \"Mesmo os pobres de Israel, nós os vemos como se fossem pessoas livres que perderam suas propriedades, porque são filhos de Abraão, Isaque e Jacó.\" (E) houve um incidente de alguém descobrindo a cabeça de uma mulher na rua. Ela veio antes do rabino Akiva, e ele [rabino Akiva] exigiu que ele [o responsável] lhe desse quatrocentos zuz. Ele disse a ele: \"Rabino, me dê tempo\". Então ele deu tempo a ele. [O homem] observou-a ficar na entrada de seu pátio, quebrou uma jarra na frente dela, e nela havia oito óleos. Ela descobriu a cabeça e pegou o óleo e esfregou as mãos na cabeça. Ele colocou testemunhas contra ela e ele veio antes de Rabi Akiva. Ele disse a ele: \"Rabino, para ela eu devo dar quatrocentos zuz ?!\" Ele respondeu: \"Você não disse nada [este seu argumento não significa nada]\". Aquele que se machuca, mesmo que não seja permitido, está isento. Outros que o ferem são responsáveis. E aquele que corta seus próprios brotos, mesmo que não seja permitido, está isento. Outros que cortam seus brotos são responsáveis.",
+ "Mesmo quando ele [o responsável] lhe der [o pagamento], ele não será perdoado até que ele o peça [perdão] dele [da vítima], como diz: \"Portanto, restaure a esposa [de Abraão] [- ele é um profeta e intercederá por você]\" (Gênesis 20: 7). E de onde sabemos que o perdoador não deve ser cruel? Como diz, \"Abraão orou a Deus e Deus curou Avimelech\" (Gênesis 20:17). Aquele que diz: \"Tire meus olhos\", \"Corte minha mão\", \"Quebre minha perna\", ele [que fez o ato] é responsável. [Aquele que diz: \"Arranque meu olho] na condição de que você esteja isento\", ele é responsável. \"Rasgue minhas roupas\", \"Quebre meu vaso\", ele é responsável. [Se foi dito] com a condição de que você estará isento, ele está isento. \"Faça isso para fulano sob a condição de que você estará isento\", ele é responsável se é seu corpo ou sua propriedade."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/merged.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..1f8e31a369df56924f10947b254ebde1582e50bf
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+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/English/merged.json
@@ -0,0 +1,122 @@
+{
+ "title": "Mishnah Bava Kamma",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Bava_Kamma",
+ "text": [
+ [
+ "There are four primary categories of damage: The category of Ox; and the category of Pit; and the category of Maveh, which, based on a discussion in the Gemara refers either to the tooth of an animal that causes damage or to a person who causes damage; and the category of Fire. Each of these categories is unique; therefore, the halakhot of one cannot be derived from another. The defining characteristic of the primary category of Ox is not similar to the defining characteristic of the primary category of Maveh, and the defining characteristic of the primary category of Maveh is not similar to the defining characteristic of the primary category of Ox. And the defining characteristics of this category of Ox and that category of Maveh, in which there is a living spirit that causes damage, are not similar to the defining characteristic of the category of Fire, in which there is no living spirit. The mishna continues: And the defining characteristics of this primary category of Ox and Maveh and that primary category of Fire, in which the typical manner of their components is to proceed from one place to another and cause damage, are not similar to the defining characteristic of the primary category of Pit, in which the typical manner of its components is not to proceed from one place to another and cause damage; rather, it remains in place and the damage is caused by the injured party proceeding and encountering the obstacle. The common denominator of the components in all of these primary categories is that it is their typical manner to cause damage, and the responsibility for their safeguarding to prevent them from causing damage is incumbent upon you, the owner of the animal or generator of the fire or the pit. And when a component of any of these categories causes damage, the owner or generator of the component that caused the damage is obligated to pay restitution for damage with best-quality land.",
+ "With regard to anything for which I became responsible for safeguarding it to prevent it from causing damage, if it in fact causes damage, it is considered as if I actively facilitated that damage, and accordingly I must pay for it. In any case in which I facilitated part of the damage it caused, I am liable for payments of restitution for damage it caused, as if I were the one who facilitated the entire damage it caused. One is liable only with regard to damage caused to property for which, were he to use it for a non-sacred purpose, he would not be liable for the misuse of consecrated property; with regard to damage caused to property that belongs to members of the covenant, i.e., Jews; and with regard to assigned property, the meaning of which the Gemara will explain. And one is liable for damage caused in any place except for a domain designated exclusively for the use of the one responsible for the damage. And one is liable for damage caused in a domain designated for the joint use of the injured party and the one liable for the damage. When an animal or item one is responsible to safeguard causes damage, the one liable for the damage caused by insufficiently safeguarding it is obligated to pay payments of restitution for damage with his best-quality land.",
+ "The determination of payment of damages is made by monetary appraisal. One pays with items worth money. This halakha applies before a court. And it is based upon the testimony of witnesses who are free men, i.e., men who are not Canaanite slaves, and who are members of the covenant, i.e., Jews. And women are included in the halakhot of damages in the same way as men. And both the injured party and the one liable for the damage are involved in the payment. The Gemara will explicate each of these principles.",
+ "There are five damage-causing acts that an animal can perform twice and remain innocuous even when its owner was warned each time to prevent it from doing so. After the third time, the animal is rendered forewarned. In such cases, the owner is liable to pay only half of the damages. And there are five damage-causing acts for which an animal is considered forewarned, at times even if it had never caused damage in that manner. In such cases the owner is liable to pay the full cost of the damage. An animal is not considered forewarned with regard to Goring, i.e., not for goring with its horns, nor for pushing with its body, nor for biting, nor for crouching upon items in order to damage them, nor for kicking. In these cases the animal is considered to be innocuous and its owner is liable for only half of the damages. Concerning acts of damage performed with the tooth, the animal is considered forewarned with regard to eating that which is fitting for it to eat. Concerning acts of damage performed with the foot, the animal is considered forewarned with regard to breaking items while walking. And there is a forewarned ox, which gored three times and each time his owner was warned to safeguard his ox from doing so. And there is an ox that causes damage to the property of the injured party while on the property of the injured party. And there is the person, i.e., any damage done by a person. In all of these cases the one who caused the damage is considered to be forewarned, resulting in the obligation to pay the full cost of the damage. The mishna presents the halakha for wild animals: The wolf; the lion; the bear; the leopard; the bardelas, the meaning of which the Gemara will discuss; and the snake. These are considered forewarned even if they had never previously caused damage. Rabbi Elazar says: When these animals are domesticated they are not considered forewarned. But the snake is always considered forewarned. What is the difference between the liability incurred for damage caused by an ox that is considered innocuous and the liability incurred for damage caused by an ox that is forewarned? The only differences are that for damage caused by an innocuous ox, the owner pays half the cost of the damage exclusively from proceeds of the sale of the body of the ox, and for a forewarned ox he pays the full cost of the damage from his higher property."
+ ],
+ [
+ "The mishna in the previous chapter (15b) teaches that the owner of an animal is always forewarned with regard to the category of Trampling. The mishna elaborates: For what damage caused with the hoof is the animal deemed forewarned? It is deemed forewarned with regard to trampling objects and breaking them in the course of its walking. An animal is deemed forewarned with regard to walking in its typical manner and, by doing so, breaking objects as it proceeds. By contrast, if the animal was kicking while it was walking, or it transpired that pebbles were inadvertently propelled from under its feet and those pebbles broke vessels, cases of that kind do not fit precisely into the primary category of Trampling. In both of these cases the owner of the animal pays half the cost of the damage. If an animal trod upon a vessel and broke it and then a shard of that vessel fell upon a second vessel and broke it, the owner pays the full cost of the damage for the first vessel, as its action is classified under the primary category of Trampling, and he pays half the cost of the damage for the latter vessel, as the damage caused by the shard is tantamount to damage caused by pebbles inadvertently propelled by the foot of an animal. Chickens are deemed forewarned with regard to walking in their typical manner and breaking objects, and therefore, the owner of a chicken pays the full restitution for the damage done to any objects broken by his chicken. If there was a string [delil] tied to a chicken’s leg as an indication of ownership and it wrapped around a vessel and broke it, or if the chicken was hopping in an atypical manner and breaking vessels, its owner pays half the cost of the damage.",
+ "Within the context of the primary category of Eating, for what damage caused with the tooth is an animal deemed forewarned? It is deemed forewarned with regard to eating food items fit for its consumption. The domesticated animal is deemed forewarned with regard to eating fruits and vegetables. If the animal ate garments or vessels, the owner pays half the cost of the damage. As these are not items fit for its consumption, the animal is not deemed forewarned in this case. In what case is this statement applied, that one pays the full value of the food eaten by the animal? It is a case where the animal ate the food on the property of the injured party; but if the animal ate food in the public domain, the owner of the animal is exempt from liability. And even if the animal ate food in the public domain, if the animal derives benefit from eating another’s produce in the public domain, the owner pays for the benefit that it derives, just not for the full cost of the food. Under what circumstances does the owner of the animal pay for the benefit that it derives? If the animal ate produce in the public square in the area before the storefronts, the owner of the animal pays for the benefit that it derives. If the animal ate from food placed at the side of the public square, which is not a public thoroughfare, the owner of the animal pays for what it damaged, as the legal status of that area is like that of the property of the injured party. If the animal ate produce from the entrance of the store, its owner pays for the benefit that it derives, as the status of a store entrance is like that of the public domain. If the animal ate produce from inside the store, its owner pays for what it damaged.",
+ "With regard to a dog or a goat that jumped from a rooftop and broke vessels while doing so, their owners must pay the full cost of the damage to the vessels because these animals are deemed forewarned concerning to jumping. With regard to a dog that took a cake that had been baked directly on hot coals, and went to a stack of grain to eat it, and it ate the cake and at the same time ignited the stack of grain with a coal that it had taken along with the cake, the owner of the dog must pay the full cost of the damage for the cake, and he must pay for half the cost of the damage to the stack of grain.",
+ "Which type of ox is deemed innocuous and which is deemed forewarned? An ox is deemed forewarned in any case where witnesses testified about it that it gored on three different days. And it reverts back to its previous innocuous status from when it reverses its behavior and refrains from goring for three consecutive days; this is the statement of Rabbi Yehuda. Rabbi Meir says: It is deemed forewarned in any case where witnesses testified that it gored three times, regardless of the number of days on which this behavior occurred. And it reverts back to its previous innocuous status in any case where children pet it and play with it and it does not gore them.",
+ "And what is the case of the ox that causes damage while on the property of the injured party, mentioned in an earlier mishna (15b) that listed animals that are forewarned? If the animal gored, pushed, bit, squatted upon, or kicked another animal in the public domain, the owner is liable to pay half the cost of the damage if the ox was innocuous, but if it acted while on the property of the injured party, Rabbi Tarfon says: He must pay the full cost of the damage, and the Rabbis say: He must pay half the cost of the damage, as in any other case classified as Goring. Rabbi Tarfon said to the Rabbis: If in a place where the Torah was lenient with regard to damage classified as Eating and with regard to Trampling, specifically in the public domain, as the owner is exempt from liability, nevertheless the Torah was strict with regard to these forms of damage if they occurred on the property of the injured party, requiring him to pay the full cost of the damage, then in a place where the Torah was strict with regard to cases of damage classified as Goring, specifically in the public domain, requiring the owner liable to pay for half the cost of the damage, is it not right that we should be strict with regard to this form of damage if it occurs on the property of the injured party to likewise require the owner of the animal to pay the full cost of the damage? The Rabbis said to him: Although there is an a fortiori inference being applied here, still it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source, meaning that the halakha cannot be stricter with the inference than it is with the case that serves as the source of the inference. Therefore, just as one is liable to pay half the cost of the damage classified as Goring in the public domain, so too, for damage classified as Goring on the property of the injured party he is liable to pay only half the cost of the damage. Rabbi Tarfon said to them: If that is your opinion, then I as well will not derive an inference with regard to Goring from a different case of Goring. I will instead derive an inference with regard to Goring from Trampling: And if in a place where the Torah was lenient with regard to damage classified as Eating and Trampling, specifically in the public domain, as the owner is exempt from liability, nevertheless the Torah was strict with regard to damage classified as Goring, requiring him to pay half the cost of the damage, then in a place where the Torah was strict with regard to damage classified as Eating and Trampling, specifically on the property of the injured party as the animal’s owner is obligated to pay the full cost of the damage, is it not right that we should be equally strict with regard to damage classified as Goring and require payment of the full cost of the damage in this case as well? The Rabbis said to him: Here as well, it is sufficient for the conclusion that emerges from an a fortiori inference to be like its source, and therefore, just as one is liable to pay half the cost of the damage classified as Goring in the public domain, so too, for damage classified as Goring on the property of the injured party he will be liable to pay only half the cost of the damage, as ultimately your inference still depends on the fact that for Goring in the public domain one pays half the cost of the damage.",
+ "The legal status of a person is always that of one forewarned. Therefore, whether the damage was unintentional or intentional, whether he was awake while he caused the damage or asleep, whether he blinded another’s eye or broke vessels, he must pay the full cost of the damage."
+ ],
+ [
+ "In the case of one who places a kad, a type of vessel, in the public domain and another person comes and stumbles on it and breaks it, the other person is exempt from paying for what he broke. And if the one who stumbled incurred damaged by it, the owner of the ḥavit, a type of vessel, is liable to pay restitution for his damage. If one’s jug broke in the public domain and another person slipped in the water from the jug and was injured from the fall, or if he was injured by the shards of the broken jug, the owner of the jug is liable. Rabbi Yehuda says: In a case where the owner of the jug acted with intent, he is liable, and in a case where he acted without intent, he is exempt.",
+ "In the case of one who pours water in the public domain, and another person in-curred damage due to it, the one who poured water is liable to pay for his damage. In the case of one who conceals a thorn or a piece of glass in his wall adjacent to the public domain, or one who puts up a fence of thorns, or one who puts up a fence that subsequently fell into the public domain, and others incurred damage due to any of these, he is liable to pay for their damage.",
+ "In the case of one who takes out his straw [teven] and his hay [kash] to the public domain to use afterward as fertilizer and another person incurred damage due to them, he is liable to pay for his damage, and whoever takes possession of the hay and straw first acquires them for himself. Rabban Shimon ben Gamliel says: With regard to anyone who places obstacles in the public domain and they cause damage, he is liable to pay damages, and whoever takes possession of them first acquires them. In the case of one who turns over dung in the public domain and another person incurred damage due to it, the former is liable to pay for his damage.",
+ "In the case of two potters carrying pots who were walking one after the other in the public domain, and the first stumbled on a bump and fell, and the second stumbled over the first and fell too, the first is liable to pay for the damage incurred by the second.",
+ "If this person came in the public domain with his barrel, and that person came from the opposite direction with his cross beam, and this one’s jug was broken by that one’s cross beam, the one carrying the cross beam is exempt, because this one had permission to walk in the public domain, and that one also had permission to walk there. If they were walking in the same direction, so that the owner of the cross beam was walking first, in front, and the owner of a barrel last, behind him, and the barrel was broken by the cross beam, the owner of the cross beam is exempt, since the owner of the barrel saw him in front of him and should have been more careful. But if the owner of the cross beam stopped, causing the barrel to collide with the beam and break, the former is liable, since the latter had no way of anticipating that he would stop. And if he said to the owner of the barrel: Stop, he is exempt from liability for breaking the barrel. Conversely, if the owner of the barrel was walking first and the owner of the cross beam last, and the barrel was broken by the cross beam, the owner of the cross beam is liable. But if owner of the barrel stopped, the owner of the cross beam is exempt from liability for breaking the barrel. And if he said to the owner of the cross beam: Stop, the owner of the cross beam is liable. And similarly, these halakhot apply in a case where this one came with his lamp and that one came with his flax, and the lamp set fire to the flax.",
+ "With regard to two people who were walking in the public domain, or one who was running and another one who was walking, or who were both running, and they damaged one another, both of them are exempt.",
+ "With regard to one who was chopping wood in his private property and a chip flew off and caused damage in the public property, or one who was chopping wood in the public property and caused damage in the private property of another, or one who was chopping wood in his private property and caused damage in the private property of another, in all these cases he is liable.",
+ "With regard to two innocuous oxen that injured each other, the respective damages are evaluated, and if one amount is more than the other, the owner pays half the damages with regard to the difference. In other words, the owner of the ox that caused the greater damage pays the other owner half the difference. If both oxen were forewarned, the owner of the ox that caused the greater damage pays the full cost of the damage with regard to the difference. In a case where one of the oxen was innocuous and the other one was forewarned, if the forewarned ox caused greater damage to the innocuous ox than the reverse, the owner of the forewarned ox pays the full cost of the damage with regard to the difference. If the innocuous ox caused greater damage to the forewarned ox, its owner pays half the damage with regard to the difference. And similarly, with regard to two people who injured each other, the one who did greater damage pays the full cost of the damage with regard to the difference, since one is always considered forewarned with regard to damage he causes. If a person caused damage to a forewarned ox and the forewarned ox caused damage to the person, whichever side caused the greater damage pays the full cost of the damage with regard to the difference. In a case where a person caused damage to an innocuous ox and the innocuous ox caused damage to the person, if the person caused greater financial damage to the innocuous ox he pays the full cost of the damage with regard to the difference. If the innocuous ox caused greater damage to the person, its owner pays only half the damage with regard to the difference. Rabbi Akiva says: The owner of the innocuous ox that injured a person also pays the full cost of the damage with regard to the difference. Rabbi Akiva does not distinguish between an innocuous and a forewarned ox in a case where an ox injures a person.",
+ "With regard to an innocuous ox worth one hundred dinars that gored an ox worth two hundred dinars, and the carcass of the dead ox is not worth anything, its owner takes the entire ox that gored it, since it is worth half the value of the damage. With regard to an innocuous ox worth two hundred dinars that gored another ox worth two hundred, and the carcass is worth nothing, Rabbi Meir said: It is about this type of case that it is stated: “Then they shall sell the live ox, and divide its monetary value” (Exodus 21:35). Rabbi Yehuda said to him: And that is the halakha, yet your interpretation of the verse is incorrect. You have upheld the clause: “Then they shall sell the live ox and divide its monetary value,” which fits your interpretation of the case. But you have not upheld the latter clause of the verse: “And the dead they shall also divide,” since in the case you mentioned the carcass is worthless. Rather, to which case is the verse referring? It is the case of an ox worth two hundred dinars that gored another ox worth two hundred dinars, and the carcass is worth fifty dinars. In this case, this party takes half the value of the living ox, one hundred dinars, and half the value of the dead ox, twenty-five dinars; and that party also takes half the value of the living ox and half the value of the dead ox.",
+ "There are cases where one is liable for an act of damage caused by his ox, but exempt from liability for the same action if he performed it himself. Conversely, there are also cases where one is exempt from liability for the action of his ox, but liable for his own action. How so? If his ox caused a person humilation, he is exempt from paying compensation, but if he himself humiliated another, he is liable. Similarly, if his ox blinded the eye of his slave or knocked out his slave’s tooth, he is exempt from having to emancipate the slave for this mutilation. But if he himself blinded his slave’s eye or knocked out his tooth, he is liable to emancipate him, as stated in the Torah (Exodus 21:26–27). By contrast, if his ox injured the owner’s father or his mother, he is liable to pay damages, but if he himself injured his father or his mother, he is exempt from paying compensation. Similarly, if his ox set fire to a haystack on Shabbat, he is liable to pay damages. But if he himself set fire to a haystack on Shabbat, he is exempt from paying damages. He is exempt from payment in these cases due to the fact that he is liable to receive the death penalty for injuring his father or mother or for desecrating Shabbat.",
+ "With regard to an ox that was pursuing another ox, and the ox being pursued became injured, but there are no witnesses as to how it was injured, and this one, the owner of the injured ox, says to the owner of the pursuing ox: Your ox injured my ox, and you are liable to pay me damages, and that one, the owner of the pursuing ox, says in response: No; rather, it was hurt by a rock, and I am not liable, then in this case, the burden of proof rests upon the claimant. As long as the owner of the injured ox cannot prove that the injury was inflicted by the pursuing ox, the owner of the pursuing ox is not liable. In a case where two oxen, belonging to two different owners, were pursuing one ox belonging to a third person, and that ox was injured by one of the pursuing oxen, and this one, the owner of one of the pursuing oxen, says to the owner of the other: It was your ox that caused the injury, and that one, the owner of the other pursuing ox, says: No, it was your ox that caused the injury, the two of them are exempt, since each of them rejects the claim of the injured party that his ox caused the injury. If both oxen belonged to one person, both are liable, as will be explained in the Gemara. If the pursuing oxen both belonged to one person, and were both innocuous, so that restitution is paid exclusively from proceeds of the sale of the belligerent ox, and one was large and the other one small, in this case, if the injured party says that the large ox caused the damage, and he is therefore entitled to receive restitution for half the damage from the value of the large ox, but the one liable for damage says: No; rather, the small ox caused the damage, and half of its value is not sufficient to cover half the damage; or, similarly, in a case where one ox is innocuous and one is forewarned, and the injured party says: The forewarned ox caused the damage, and the injured party is therefore eligible to receive full damages, but the one liable for damage says: No; rather, the innocuous ox caused the damage, in which case he is liable to pay only half the damage; in both of the above cases, the principle is that the burden of proof rests upon the claimant. If the injured animals were two oxen, one large and the other one small, and the ones that caused the damage were also two oxen, one large and one small, and the injured party says: The large one injured the large one and the small one injured the small one, and the one liable for damage says: No; rather, the small one injured the large one, in which case, if half the value of the belligerent ox does not cover half the damage, he is not required to pay more, and the large one injured the small one; or, similarly, if one of the belligerent oxen was innocuous and one forewarned, and the injured party says: The forewarned ox injured the large one, and the innocuous ox injured the small one, and the one liable for damage says: No; rather, the innocuous ox injured the large one and the forewarned ox injured the small one; here too, the burden of proof rests upon the claimant."
+ ],
+ [
+ "With regard to an innocuous ox that gored four or five other oxen one after the other, its owner shall pay the owner of the last one of them half of the damages from the proceeds of the sale of the belligerent ox; and if there is surplus value left in his ox after he pays that owner, he shall return it to the owner of the previous ox that was gored; and if there is still surplus value left in his ox after he pays that owner, he shall return it to the one prior to the previous one. The principle is that the owner of the latest of the oxen gored in succession gains. This is the statement of Rabbi Meir. Rabbi Shimon says that the division of the compensation is as follows: With regard to an innocuous ox worth two hundred dinars that gored an ox worth two hundred dinars, thereby killing it, and the carcass is worthless, the injured party takes one hundred dinars, i.e., half the cost of the damage, from the proceeds of the sale of the belligerent ox, and the owner of the belligerent ox takes the remaining one hundred dinars. If the ox, after goring the first ox but before compensation had been paid, again gored another ox worth two hundred dinars, and the carcass is worthless, the owner of the last ox that was gored takes one hundred dinars, and with regard to payment for the previous goring, the owner of this ox that was gored takes fifty dinars, which is half the remaining value of the belligerent ox after one hundred dinars were paid to the last injured party, and the owner of that belligerent ox takes the remaining fifty dinars. If the ox, after goring the first two oxen but before compensation had been paid, again gored another ox worth two hundred dinars, and the carcass is worthless, the last injured party takes one hundred dinars, the previous one takes fifty dinars, and the first two, i.e., the first injured party and the owner of the belligerent ox, divide the remainder, each receiving one gold dinar, which is worth twenty-five silver dinars.",
+ "With regard to an ox that is forewarned with regard to its own species, as it already gored other oxen three times, but is not forewarned with regard to other species; or an ox that is forewarned with regard to people, but is not forewarned with regard to animals; or one that is forewarned with regard to small specimens of a species, but is not forewarned with regard to large specimens of that species; in all these cases, if the ox gores the type of animal or person with regard to which it is forewarned, its owner pays the full cost of the damage, and if it gores an animal or person with regard to which it is not forewarned, he pays half the cost of the damage. The Sages said before Rabbi Yehuda: What would be the halakha if this ox is forewarned with regard to Shabbatot but is not forewarned with regard to weekdays? He said to them: For damage it causes on Shabbatot its owner pays the full cost of the damage, and for damage it causes on weekdays, he pays half the cost of the damage. When is it rendered innocuous again after being forewarned with regard to Shabbat? It reverts to its innocuous status when its behavior reverts to normal, i.e., when it refrains from goring for three days of Shabbat, i.e., Shabbat in three successive weeks.",
+ "With regard to an ox of a Jew that gored a consecrated ox, and conversely, a consecrated ox that gored a non-sacred ox, i.e., an ox owned by a Jew, the owner of the ox is exempt from paying compensation, as it is stated: “And if one man’s ox hurts the ox of another” (Exodus 21:35). It is derived from the phrase “the ox of another” that one is liable only if it is a non-sacred ox, but not if it is a consecrated ox, which belongs to the Temple treasury, regardless of whether the latter was the ox that gored or the ox that was gored. With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. But with regard to an ox of a gentile that gored the ox of a Jew, regardless of whether the goring ox was innocuous or forewarned, the owner of the ox pays the full cost of the damage.",
+ "If an ox of a halakhically competent person gored an ox of a deaf-mute, an imbecile, or a minor, all of whom are not considered halakhically competent, the owner is liable for damages. But if an ox of a deaf-mute, an imbecile, or a minor gored an ox of a halakhically competent person, the owner of the ox is exempt from liability. If an ox belonging to a deaf-mute, an imbecile, or a minor gored another ox and caused damage, the court appoints a steward for them and warns them with regard to the ox that gored in the presence of the steward. The ox is thereby rendered a forewarned ox, since the steward is considered its owner with regard to the requirement of the verse: “And warning has been given to its owner” (Exodus 21:29). If, after the ox was rendered forewarned in this manner, the deaf-mute regained his hearing, the imbecile became halakhically competent, or the minor reached the age of majority, the ox has thereby reverted to its status of innocuousness. This is the statement of Rabbi Meir, who maintains that the ox had the status of a forewarned ox only while it was under the custody of the steward. Rabbi Yosei says: It retains its previous status of being forewarned. If a stadium [ha’itztadin] ox, i.e., one that is trained to fight in a stadium, gores and kills a person, it is not liable to be put to death, as it is stated: “And if an ox gores a man or a woman” (Exodus 21:28). This is referring only to an ox that gores on its own initiative, but not to the case of an ox where others induced it to gore. Therefore, the owner of a stadium ox, which is trained to gore, is exempt from liability if it does.",
+ "With regard to an ox that gored a person and the person died, if the ox was forewarned its owner pays ransom, but if it was innocuous he is exempt from paying the ransom. And both this forewarned ox and that innocuous ox are liable to be put to death for killing a person. And the same halakha applies in a case where the animal killed a boy and the same applies in a case where it killed a girl. If the ox gored and killed a Canaanite slave or a Canaanite maidservant, its owner gives the victim’s master thirty sela, whether he was a slave worth one hundred maneh, i.e., one hundred silver dinars, or worth only one dinar.",
+ "If an ox was rubbing against a wall, and as a result the wall fell on a person and killed him; or if the ox intended to kill another animal but killed a person; or if it intended to kill a gentile but killed a Jew; or intended to kill a non-viable baby but killed a viable person; in all these cases the ox is exempt from being killed.",
+ "With regard to an ox belonging to a woman, and similarly an ox belonging to orphans, and an ox belonging to orphans that is in the custody of their steward, and a desert ox, which is ownerless, and an ox that was consecrated to the Temple treasury, and an ox belonging to a convert who died and has no heirs, rendering the ox ownerless; all of these oxen are liable to be put to death for killing a person. Rabbi Yehuda says: A desert ox, a consecrated ox, and an ox belonging to a convert who died are exempt from being put to death, since they have no owners.",
+ "With regard to an ox that is leaving court to be stoned for killing a person and its owner then consecrated it, it is not considered consecrated, i.e., the consecration does not take effect, since deriving benefit from the ox is prohibited and the ox is therefore worthless. If one slaughtered it, its flesh is forbidden to be eaten and it is prohibited to derive benefit from it. But if its owner consecrated it before its verdict the ox is considered consecrated, and if he slaughtered it its flesh is permitted.",
+ "If the owner of an ox conveyed it to an unpaid bailee, or to a borrower, or to a paid bailee, or to a renter, and it caused damage while in their custody, they enter into the responsibilities and liabilities in place of the owner. Therefore, if it was forewarned the bailee pays the full cost of the damage, and if it was innocuous he pays half the cost of the damage. If the ox’s owner tied it with reins to a fence or locked the gate before it in an appropriate manner, but nevertheless the ox emerged and caused damage, whether the ox is innocuous or forewarned the owner is liable, since this is not considered sufficient precaution to prevent damage; this is the statement of Rabbi Meir. Rabbi Yehuda says that if the ox is innocuous the owner is liable even if he safeguarded it appropriately, since the Torah does not limit the required safeguarding for an innocuous ox. But if the ox is forewarned, the owner is exempt from paying compensation for damage, as it is stated in the verse describing damage by a forewarned ox: “And the owner has not secured it” (Exodus 21:36), and this ox that was tied with reins or behind a locked gate was secured. Rabbi Eliezer says: An ox has no sufficient safeguarding at all other than slaughtering it with a knife; there is no degree of safeguarding that exempts the ox’s owner from liability."
+ ],
+ [
+ "In the case of an innocuous ox that gored and killed a cow, and the cow’s fetus was found dead at its side, and it is not known whether the cow gave birth before the ox gored it and the fetus’s death is unrelated to the goring or whether it gave birth after the ox gored it and the fetus died on account of the goring, the owner of the ox pays half the cost of the damage for the cow and one-quarter of the cost of the damage for the offspring. Since it is uncertain whether the ox was responsible for the death of the fetus, in which case he would pay half the damages, its owner pays only half the amount for the fetus that he would ordinarily be required to pay, i.e., one-quarter. And likewise, there is uncertainty in the case of an innocuous cow that gored an ox, and the cow’s newborn offspring was found at its side dead or alive, and it is not known whether the cow gave birth before it gored the ox or whether the cow gave birth after it gored. When damage is caused by an innocuous animal, the liability of the owner is limited to the value of the animal that gored. Therefore, half the cost of the damage is paid from the value of the cow, as in the standard case of an innocuous animal. And if that does not suffice to pay for half the cost of the damage, one-quarter of the cost of the damage is paid from the offspring. Since it is uncertain whether the offspring was part of the cow at the time the cow gored, the owner pays only half of what he would pay if it were certain that it was part of the cow.",
+ "In the case of a potter who brought his pots into a homeowner’s courtyard without permission, and the homeowner’s animal broke the pots, the homeowner is exempt. If the owner’s animal was injured by the pots, the owner of the pots is liable. But if the potter brought them inside with permission, the owner of the courtyard is liable if his animal caused damage to the pots. Similarly, if someone brought his produce into the homeowner’s courtyard without permission, and the homeowner’s animal ate them, the homeowner is exempt. If his animal was injured by them, e.g., if it slipped on them, the owner of the produce is liable. But if he brought his produce inside with permission, the owner of the courtyard is liable for the damage caused by his animal to them.",
+ "Similarly, if one brought his ox into the homeowner’s courtyard without permission, and the homeowner’s ox gored it or the homeowner’s dog bit it, the homeowner is exempt. If it gored the homeowner’s ox, the owner of the goring ox is liable. Furthermore, if the ox that he brought into the courtyard without permission fell into the owner’s pit and contaminated its water, the owner of the ox is liable to pay compensation for despoiling the water. If the homeowner’s father or son were inside the pit at the time the ox fell and the person died as a result, the owner of the ox pays the ransom. But if he brought the ox into the courtyard with permission, the owner of the courtyard is liable for the damage caused. Rabbi Yehuda HaNasi says: The homeowner is not liable in any of the cases in the mishna, even if he gave his permission for the items to be brought into his premises, unless he explicitly accepts responsibility upon himself to safeguard them.",
+ "In the case of an ox that was intending to gore another ox but struck a pregnant woman, and her offspring, i.e., the fetuses, emerged due to miscarriage, the owner of the ox is exempt from paying compensation for miscarried offspring. But in the case of a person who was intending to injure another but struck a pregnant woman instead, and her offspring emerged due to miscarriage, he pays compensation for miscarried offspring. How does he pay compensation for miscarried offspring, i.e., how is their value assessed? The court appraises the value of the woman by calculating how much she would be worth if sold as a maidservant before giving birth, and how much she would be worth after giving birth. He then pays the difference in value to the woman’s husband. Rabban Shimon ben Gamliel said: If so, the consequences would be absurd, as when a woman gives birth her value increases. Rather, the court appraises how much the offspring are worth, and the one liable for the damage gives that amount to the husband. And if she does not have a husband, e.g., her husband died, he gives the money to his heirs. If the pregnant woman was a Canaanite maidservant and then she was emancipated, or a convert, and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is exempt from pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman.",
+ "One who digs part of a pit on private property and opens its entrance in the public domain, or digs a pit in the public domain and opens its entrance on private property, or digs a pit on private property and opens its entrance on another person’s private property, is liable for damage caused by the pit in each case. In the case of one who digs a pit in the public domain and an ox or a donkey fell into it, he is liable. The halakha is the same for one who digs either a pit; a ditch, which is narrow and long; or a cave, which is rectangular and roofed; trenches and water channels. In all these cases he is liable. If so, why is the verse stated as referring to a pit, as it states: “And if a man shall open a pit” (Exodus 21:33)? To teach that just as a pit that has sufficient depth to cause death when falling into it is at least ten handbreadths deep, so too, any other excavations that have sufficient depth to cause death may be no less than ten handbreadths. If any of the types of excavations were less than ten handbreadths deep, and an ox or a donkey fell into one of them and died, the digger of the excavation is exempt. But if it was injured in it, not killed, he is liable to pay damages.",
+ "If a pit belonging to two partners was uncovered and the first partner passed by it and did not cover it, and then the second passed by it and did not cover it, the second is liable for any damage caused by means of the pit. The mishna lists several halakhot that pertain to damage classified as Pit: In the case of a pit that the first person who passed by covered after using it, and then the second came to use it and found it uncovered after the cover fell off or was damaged, and he did not cover it, the second one is liable for damage caused by the pit. If the owner covered the pit appropriately and an ox or a donkey fell into it and died, he is exempt. If he did not cover the pit appropriately and an ox or a donkey fell into it and died, he is liable. If a man was digging or widening a pit, and an ox passing by fell forward into it in fright due to the sound of the digging, he is liable. If it fell backward into the pit due to the sound of the digging, he is exempt. If an ox and its accoutrements, i.e., the vessels it was carrying, fell into the pit and the vessels were broken, or if a donkey and its accoutrements fell in and the accoutrements were torn, the owner of the pit is liable for damage to the animal caused by the pit, but he is exempt from liability for damage caused to the vessels, by Torah edict. If an ox that was impaired by being deaf, or an ox that was an imbecile, or an ox that was very young fell into the pit, he is liable. If a boy or a girl, a Canaanite slave or a Canaanite maidservant fell in, he is exempt, since there is a Torah edict that the digger of a pit is liable only for damage caused to an animal. ",
+ "The halakha is the same whether concerning an ox or whether concerning any other animal with regard to liability for falling into a pit, and with regard to keeping its distance from Mount Sinai at the time of the receiving of the Torah, when it was forbidden for any animal to ascend the mountain, and with regard to the payment of double the principal by a thief, and with regard to the mitzva of returning a lost item, and with regard to unloading its burden, and with regard to the prohibition of muzzling it while threshing, and with regard to the prohibition of diverse kinds, and with regard to the prohibition against its working on Shabbat. And similarly, undomesticated animals and birds are subject to the same halakhot as domesticated animals. If so, why are all of the above halakhot stated in the Torah only in reference to an ox or a donkey? Rather, the reason is that the verse speaks of a common scenario, from which the other cases may be derived."
+ ],
+ [
+ "In the case of one who brought his flock of sheep into the pen and locked the door before it in a manner that is appropriate, and despite this sheep went out and caused damage in another person’s field by eating produce or trampling it, the owner is exempt, since he safeguarded the animals appropriately. If he did not lock the door before the sheep in a manner that is appropriate, and sheep went out and caused damage, the owner is liable, since his negligence led to the damage. If the owner locked the door appropriately but the wall of the pen was breached at night, or bandits breached it, and sheep subsequently went out and caused damage by eating or trampling, the owner of the sheep is exempt from liability. If the bandits themselves took the sheep out of the pen and the animals subsequently caused damage, the bandits are liable.",
+ "If the owner left the animal in the sun, causing it to suffer, or if he conveyed it to a deaf-mute, an imbecile, or a minor, who are not able to safeguard it, and the animal went out and caused damage, the owner is liable because he was negligent. If the owner conveyed the animal to a shepherd to care for it, the shepherd enters in his place and is responsible for the damage. If the animal fell into a garden and derives benefit from produce there, its owner pays for the benefit that it derives and not for other damage caused. If the animal descended into the garden in its usual manner and caused damage there, its owner pays for what it damaged. How does the court appraise the value of the damage when the owner pays for what it damaged? The court appraises a large piece of land with an area required for sowing one se’a of seed [beit se’a] in that field, including the garden bed in which the damage took place. This appraisal includes how much it was worth before the animal damaged it and how much is it worth now, and the owner must pay the difference. The court appraises not only the garden bed that was eaten or trampled, rather the depreciation in value of the bed as part of the surrounding area. This results in a smaller payment, as the damage appears less significant in the context of a larger area. Rabbi Shimon says: This principle of appraisal applies only in a case where the animal ate unripe produce; but if it ate ripe produce, the owner pays the value of the ripe produce. Therefore, if it ate one se’a of produce, he pays for one se’a, and if it ate two se’a, he pays for two se’a.",
+ "In a case of one who stacks his produce in another’s field without permission from the owner of that field, and an animal belonging to the owner of the field eats the produce, the owner of the field is exempt. And if the animal is injured by the produce, the owner of the stack is liable. But if he stacked them in that field with permission, the owner of the field is liable for damage caused to the produce.",
+ "One who sends a fire, i.e., places a burning object, in the hand of a deaf-mute, an imbecile, or a minor is exempt for any damage later caused by the fire according to human laws but liable according to the laws of Heaven. If he sent it in the hand of a halakhically competent person, the halakhically competent person is liable, not the one who sent him. If one person brought the fire, and one other person subsequently brought the wood, causing the fire to spread, the one who brought the wood is liable for any damage caused. Conversely, if one person first brought the wood, and subsequently one other person brought the fire, the one who brought the fire is liable, since it was he who actually kindled the wood. If another came and fanned the flame, and as a result the fire spread and caused damage, the one who fanned it is liable, since he is the proximate cause of the damage. If the wind fanned the flames, all the people involved are exempt, since none of them actually caused the damage. If one sends forth a fire, i.e., allows it to escape, and it consumes wood, or stones, or earth, he is liable, as it is stated: “If a fire breaks out, and catches in thorns, so that a stack of grain, or standing grain, or the field, is consumed, the one who kindled the fire shall pay compensation” (Exodus 22:5), which teaches that he is liable also for destroying the field itself. If one kindled a fire that crossed a fence that is four cubits high, or if the fire crossed the public thoroughfare, or if the fire crossed a river, and in each case it caused damage on the other side, he is exempt from liability. In a case of one who kindles a fire on his own premises, up to what distance may the fire travel within his property for him to still bear liability for damage caused? Rabbi Elazar ben Azaria says: The court views his location where he kindled the fire as if it were in the center of a beit kor. Therefore, if the fire spreads and causes damage farther away than half a beit kor, the one who kindled the fire is exempt, since he could not anticipate that the fire would spread so far. Rabbi Eliezer says: One is liable up to a distance of sixteen cubits, like the width of a public thoroughfare. Rabbi Akiva says: One is liable up to a distance of fifty cubits. Rabbi Shimon says: The verse states: “The one who kindled the fire shall pay [shallem yeshallem] compensation” (Exodus 22:5), to teach that everything is according to the fire.",
+ "With regard to one who kindles a stack of wheat or barley and there were vessels concealed inside the stack and they caught fire and burned together with the stack, Rabbi Yehuda says: The one who kindled the fire also pays compensation for what was inside the stack, but the Rabbis say: He pays compensation only for the stack of wheat or barley, as the case may be, and he is not responsible for that which was concealed within it. If there was a goat tied to the stack of grain, and there was a Canaanite slave nearby who was not tied to it, and both the goat and the slave were burned together with the stack and killed, the one who kindled the fire is liable to pay compensation for both. Conversely, if the slave was tied to the stack and there was a goat nearby that was not tied to it, and they were both burned together with it, the one who kindled the fire is exempt from payment for damage because he is liable to receive capital punishment for murder, and he is punished only for the greater transgression. And the Rabbis, who disagree with Rabbi Yehuda and exempt one from payment for vessels concealed inside the stack in the field, concede to Rabbi Yehuda that if one sets fire to a building, he pays compensation for everything that was burned inside it, since it is the normal way of people to place items in houses.",
+ "In the case of a spark that emerged from under the hammer of a blacksmith and started a fire, causing damage, the blacksmith is liable for the damage caused. In the case of a camel that was laden with flax and was passing through the public domain, and its flax extended into a store and the flax caught fire from a lamp in the store belonging to the storekeeper, and as a result of the burning flax the camel set fire to the building together with all its contents, the owner of the camel is liable. But if the storekeeper placed his lamp outside, thereby causing the flax on the camel to catch fire, and consequently the building was set on fire, the storekeeper is liable. Rabbi Yehuda says: In a case where the lamp placed outside was a Hanukkah lamp, the storekeeper is exempt, since it is a mitzva for a Hanukkah lamp to be placed outside."
+ ],
+ [
+ "The principle of double payment applies more broadly than the principle of fourfold or fivefold payment, as the principle of double payment applies both to the theft of something that is alive and to the theft of something that is not alive, but the principle of fourfold or fivefold payment applies only to the theft of an ox or a sheep, as it is stated: “If a man steal an ox or a sheep, and slaughter it or sell it, he shall pay five oxen for an ox and four sheep for a sheep” (Exodus 21:37). Having stated a limitation to the halakha of fourfold and fivefold payment, the mishna mentions a further limitation, which applies to all three types of payments. One who steals an item after a thief has already stolen it, i.e., one who steals a stolen item, does not pay the double payment to the thief or to the prior owner, nor does one who slaughters or sells an ox or a sheep after a thief has already stolen it pay the fourfold or fivefold payment. Rather, he pays only the principal, i.e., the value of the item he stole.",
+ "The mishna lists a series of cases in which a thief is required to pay the fourfold or fivefold penalty. If one stole an animal, as established based on the testimony of two witnesses, and he subsequently slaughtered the animal or sold it, also based on the testimony of the same witnesses, or based on the testimony of two other witnesses, he pays the fourfold or fivefold payment. If one stole an animal and sold it on Shabbat, or if he stole it and sold it for idol worship, or if he stole it and slaughtered it on Yom Kippur, he pays the fourfold or fivefold payment. Although his sale or slaughter in these circumstances involved a sin, he is not liable to receive the death penalty for the sale and must consequently pay the fourfold or fivefold payment. If one stole an animal of his father’s and then slaughtered it or sold it, and afterward his father died and he inherited his father’s estate either on his own or in partnership with his brothers, or if he stole an animal and slaughtered it and afterward he consecrated it, he pays the fourfold or fivefold payment. In the case of one who stole an animal and slaughtered it, not for the purpose of eating its meat, but to use it for medicinal purposes or to feed the meat to dogs, and likewise a thief who slaughters the animal to eat its meat but it was found to be an animal with a condition that will cause it to die within twelve months [tereifa], or a thief who slaughters a non-sacred animal in the Temple courtyard, he pays the fourfold or fivefold payment. Rabbi Shimon exempts the thief from the fourfold or fivefold payment in these last two cases, as he maintains that the legal status of an act of slaughter that is not fit for accomplishing its full ritual purpose is not considered an act of slaughter.",
+ "If one stole an ox or a sheep, as established based on the testimony of two witnesses, and he subsequently slaughtered the animal or sold it, also based on the testimony of the same witnesses, and these witnesses were found to be conspiring witnesses, these witnesses pay everything, i.e., not only the principal amount but also the fourfold or fivefold payment. This is in accordance with the Torah’s decree with regard to conspiring witnesses: “You shall do to him as he had conspired to do to his brother” (Deuteronomy 19:19). Since these witnesses attempted to obligate the alleged thief to pay the fourfold or fivefold payment, they themselves must pay that full amount. With regard to one who stole an ox or a sheep, as established based on the testimony of two witnesses, and he subsequently slaughtered the animal or sold it, based on the testimony of two other witnesses, if both these witnesses and those witnesses were found to be conspiring witnesses, the first set of witnesses, who testified about the theft of the animal, pay the alleged thief the double payment, which is what they had conspired to cause him to pay. And the last set of witnesses, who attested to the slaughter or sale of the animal, pay the alleged thief a twofold payment for a sheep or a threefold payment for an ox, which they had conspired to cause him to pay over and above the double payment. If only the witnesses in the last set were found to be conspiring witnesses, while the testimony about the theft remains intact, the thief pays the double payment to the animal’s owner and the second set of witnesses pay the alleged thief the twofold or threefold payment, the amount over and above the double payment, which is what they had conspired to cause him to pay. If only one individual from the last set of witnesses was found to be a conspiring witness, the second testimony is nullified, as it was not submitted by two valid witnesses, whereas the first testimony remains intact. If one individual from the first set of witnesses is found to be a conspiring witness, the entire testimony concerning the thief is nullified. The reason is that if there is no theft established by reliable testimony there is no liability for slaughtering the animal and there is no liability for selling it.",
+ "If one stole an ox or a sheep, as established based on the testimony of two witnesses, and he subsequently slaughtered or sold the stolen animal, as established based on the testimony of one witness or based on his own admission, i.e., he himself admitted that he performed these acts, without there being any witness testimony, he pays the double payment, but he does not pay the fourfold or fivefold payment. If one stole an animal and slaughtered it on Shabbat, which is a capital offense, or if he stole an animal and slaughtered it for the purpose of idol worship, or if he stole his father’s animal and subsequently his father died, and afterward he slaughtered or sold it, or if he stole an animal and subsequently he consecrated it as an offering and afterward he slaughtered or sold it, in all these cases the thief pays the double payment, but he does not pay the fourfold or fivefold payment. Rabbi Shimon says: In the case of sacrificial animals for which the owner bears financial responsibility to replace with another animal if one of the original animals that one stole is lost or dies, the thief is obligated to pay the fourfold or fivefold payment if he slaughters one of the animals. If it is a sacrificial animal for which the owner bears no financial responsibility, the thief is exempt from the fourfold or fivefold payment.",
+ "If a thief sold a stolen animal in a partial fashion, e.g., except for one one-hundredth of it, which he kept for himself; or if he had a partnership in owning the animal before stealing it; or in the case of a thief who slaughtered the stolen animal and it became non-kosher meat in his hand because he slaughtered it improperly; or in the case of a thief who ripped open the animal rather than slaughtering it halakhically; or in the case of a thief who tore loose the gullet or windpipe of the animal as he slaughtered it, rendering the slaughter invalid, in all these cases he pays the double payment but does not pay the fourfold or fivefold payment. The fourfold or five-fold payment applies only if the animal is entirely sold or if it is slaughtered in accordance with the halakhic definition of animal slaughter. If one stole an animal in its owner’s domain, i.e., he took hold of it or established control over it but had not yet removed it from the owner’s premises, and then he slaughtered it or sold it outside of the owner’s domain; or if he stole an animal outside of the owner’s domain and slaughtered it or sold it in the owner’s domain; or if he stole an animal and slaughtered it or sold it, and all of this occurred outside the owner’s domain, in all of these cases, he must pay the fourfold or fivefold payment. But if he stole it and slaughtered or sold it, and all of this occurred in the owner’s domain, he is exempt from any of the fines for theft, as it is not considered theft until the stolen object is actually removed from the owner’s premises.",
+ "If the thief was in the process of leading the animal and leaving the owner’s premises, and it died while it was still in the owner’s domain, the thief is exempt from payment. If he lifted it up or led it out of the owner’s domain and then the animal died, he is liable for his theft. For an act to be considered theft, the thief must acquire the item by pulling it or moving it, which are ineffective forms of acquisition on the owner’s premises; or by lifting it up, which is effective even when performed in the owner’s domain. If the thief gave the animal as payment for the redemption of his firstborn son, or as payment to a creditor, or conveyed it for safeguarding to an unpaid bailee, or lent it to a borrower, or conveyed it for safeguarding to a paid bailee, or leased it to a renter, and he was leading out the animal and it died in the owner’s domain, the thief is exempt from payment. If that individual, following the thief’s instructions, lifted up the animal or led it out of the owner’s domain, and it subsequently died, the thief is liable for the theft. The thief is liable for instructing another to remove the animal for the purposes of payment of a debt, safekeeping, borrowing, or rental, as this is tantamount to the thief taking it with his own hands.",
+ "One may not raise small domesticated animals, i.e., sheep and goats, in settled areas of Eretz Yisrael, as they graze on people’s crops. But one may raise them in Syria, despite the fact that with regard to many other halakhot Syria is treated like Eretz Yisrael, and in the wilderness of Eretz Yisrael. One may not raise chickens in Jerusalem, due to the sacrificial meat that is common there. There is a concern that chickens will pick up garbage that imparts ritual impurity and bring it into contact with sacrificial meat, thereby rendering it ritually impure. And priests may not raise chickens anywhere in Eretz Yisrael, because of the many foods in a priest’s possession that must be kept ritually pure, e.g., teruma. Furthermore, one may not raise pigs anywhere, and a person may not raise a dog unless it is tied with chains. One may spread out traps [nishovim] for pigeons only if this was performed at a distance of at least thirty ris, which is 8,000 cubits, from any settled area, to ensure that privately owned pigeons are not caught in the traps."
+ ],
+ [
+ "One who injures another is liable to pay compensation for that injury due to five types of indemnity: He must pay for damage, for pain, for medical costs, for loss of livelihood, and for humiliation. How is payment for damage assessed? If one blinded another’s eye, severed his hand, broke his leg, or caused any other injury, the court views the injured party as though he were a slave being sold in the slave market, and the court appraises how much he was worth before the injury and how much he is worth after the injury. The difference between these two sums is the amount that one must pay for causing damage. How is payment for pain assessed? If one burned another with a skewer [beshapud] or with a hot nail, or even if one burned another on his fingernail, which is a place where he does not cause a bruise that would affect the victim’s value on the slave market, the court evaluates how much money a person with a similar threshold for pain as the victim is willing to take in order to be made to suffer in this way. The one who burned the victim must then pay this amount. How is payment for medical costs assessed? If one struck another, then he is liable to heal him by paying for his medical costs. In a case where growths, e.g., blisters or rashes, appeared on the injured party, if the growths are due to the blow, the one who struck him is liable; if the growths are not due to the blow, the one who struck him is exempt. In a case where the wound healed, and then reopened, and again healed, and then reopened, the one who struck him remains liable to heal the injured party by paying for his medical costs, as it is apparent that the current wound resulted from the original injury. If the injury healed fully, the one who struck him is not liable to heal him by paying for any subsequent medical costs. How is payment for loss of livelihood assessed? The court views the injured party as though he were a watchman of cucumbers, and the one who caused him injury must compensate him based on that pay scale for the income that he lost during his convalescence. This indemnity does not take into account the value of the standard wages of the injured party because the one who caused him injury already gave him compensation for his hand or compensation for his leg, and that compensation took into account his professional skills. How is payment for humiliation assessed? It all depends on the stature of the one who humiliates the other and the one who is humiliated. One who humiliates a naked person, or one who humiliates a blind person, or one who humiliates a sleeping person is liable, but a sleeping person who humiliates another is exempt. If one fell from the roof onto another person, and thereby caused him damage and humiliated him, then the one who fell is liable for the indemnity of damage, since a person is always considered forewarned, and exempt from the indemnity of humiliation, as it is stated: “and putting out her hand, she takes hold of his private parts” (Deuteronomy 25:11); a person is not liable for humiliation unless he intends to humiliate the other person.",
+ "This halakha is a stringency with regard to a person who caused injury, compared to the halakha with regard to an ox that caused injury: The halakha is that the person pays compensation for damage, pain, medical costs, loss of livelihood, and humiliation; and if he caused a woman to miscarry he also pays compensation for miscarried offspring, as the verse states (see Exodus 21:22). But in the case of an ox that caused injury, the owner pays only compensation for damage, and he is exempt from paying compensation for miscarried offspring.",
+ "The mishna continues: One who strikes his father or his mother but did not cause them to have a bruise, and therefore is not liable to receive court-imposed capital punishment, and one who injures another on Yom Kippur, the punishment for which is not court-imposed capital punishment, is liable to pay for all of the five types of indemnity. One who injures a Hebrew slave is liable to pay for all of the five types of indemnity. This is except for compensation for loss of livelihood suffered during the time that the injured slave belongs to the one that injured him. Since the right to the slave’s labor belongs to his master, his inability to work is his master’s loss. One who injures a Canaanite slave belonging to others is liable to pay for all of the five types of indemnity. Rabbi Yehuda says: Canaanite slaves do not have humiliation, so the one who injures the slave pays only the other four types of indemnity.",
+ "The mishna continues: With regard to a deaf-mute, an imbecile, or a minor, an encounter with them is disadvantageous. In other words, no favorable outcome is possible for someone involved in an incident with one of these people, since one who injures them is liable. But if they were the ones who injured others, they are exempt. This is because they lack awareness and are not responsible for their actions. Similarly, with regard to a slave and a married woman, an encounter with them is disadvantageous, since one who injures them is liable. But if they were the ones who injured others, they are exempt, because they do not have money with which to pay compensation. But they pay compensation at a later time. The exemption is only temporary, as, if the woman becomes divorced or the slave becomes emancipated, and they then have their own money, they are liable to pay compensation.",
+ "The mishna continues: One who strikes his father or his mother and causes them to have a bruise, or one who injures another on Shabbat, is exempt from paying all of the five types of indemnity, because he is judged with losing his life. The court imposes capital punishment for these acts, so there is no additional monetary punishment. And one who injures his own Canaanite slave is exempt from paying all of the five types of indemnity, because his slave is his property.",
+ "One who strikes another must give him a sela. Rabbi Yehuda says in the name of Rabbi Yosei HaGelili that he must give him one hundred dinars. If he slapped another on the cheek, he must give him two hundred dinars. If he slapped him on the cheek with the back of his hand, which is more degrading than a slap with the palm, he must give him four hundred dinars. If he pulled his ear, or pulled out his hair, or spat at him and his spittle reached him, or if he removed the other’s cloak from him, or if he uncovered the head of a woman in the marketplace, in all of these cases, he must give the injured party four hundred dinars. This is the principle of assessing payment for humiliation caused to another: It is all evaluated in accordance with the honor of the one who was humiliated, as the Gemara will explain. Rabbi Akiva said: Even with regard to the poor among the Jewish people, they are viewed as though they were freemen who lost their property and were impoverished. And their humiliation is calculated according to this status, as they are the children of Abraham, Isaac, and Jacob, and are all of prominent lineage. The mishna relates: And an incident occurred involving one who uncovered the head of a woman in the marketplace, and the woman came before Rabbi Akiva to request that he render the assailant liable to pay for the humiliation that she suffered, and Rabbi Akiva rendered the assailant liable to give her four hundred dinars. The man said to Rabbi Akiva: My teacher, give me time to pay the penalty, and Rabbi Akiva gave him time. The man then waited for her until she was standing by the opening of her courtyard, and he broke a jug in front of her, and there was the value of about an issar of oil inside the jug. The woman then exposed her own head and she was wetting [metapaḥat] her hand in the oil, and placing her hand on her head to make use of the oil. The man set up witnesses to observe her actions, and he came before Rabbi Akiva, and he said to him: Will I give four hundred dinars to this woman for having uncovered her head? By uncovering her head for a minimal benefit, she has demonstrated that this does not cause her humiliation. Rabbi Akiva said to him: You did not say anything, i.e., this claim will not exempt you. One who injures himself, although it is not permitted for him to do so, is nevertheless exempt from any sort of penalty, but others who injured him are liable to pay him. In this case as well, the man was liable to compensate the woman for shaming her, despite the fact that she did the same to herself. Similarly, one who cuts down his own saplings, although it is not permitted for him to do so, as this violates the prohibition of: “You shall not destroy” (see Deuteronomy 20:19), is exempt from any penalty, but others who cut down his saplings are liable to pay him.",
+ "Despite the fact that the assailant who caused damage gives to the victim all of the required payments for the injury, his transgression is not forgiven for him in the heavenly court until he requests forgiveness from the victim, as it is stated that God told Abimelech after he had taken Sarah from Abraham: “Now therefore restore the wife of the man; for he is a prophet, and he shall pray for you, and you shall live” (Genesis 20:7). And from where is it derived that if the victim does not forgive him that he is cruel? As it is stated: “And Abraham prayed to God; and God healed Abimelech, and his wife, and his maidservants; and they bore children” (Genesis 20:17). The mishna continues: With regard to one who says to another: Blind my eye, or: cut off my hand, or: break my leg, and he does so, the one who performed these actions is liable to pay for the damage, despite having been instructed to do so. Even if he explicitly instructed him: Do so on the condition that you will be exempt from payment, he is nevertheless liable. With regard to one who says to another: Tear my garment, or: break my jug, and he does so, he is liable to pay for the damage. But if he instructed him explicitly: Do so on the condition that you will be exempt from payment, he is exempt from payment. If one says to another: Do so, i.e., cause damage, to so-and-so on the condition that you will be exempt from payment, and he did so, he is liable, whether the instructions were with regard to the victim himself, or whether the instructions were with regard to his property."
+ ],
+ [
+ "In the case of one who robs another of wood and fashions it into vessels, or one who robs another of wool and fashions it into garments, he pays the robbery victim according to the value of the goods at the time of the robbery, but he need not return the vessels or garments. He has acquired the stolen items because they had undergone a change. If one robbed another of a pregnant cow and it then gave birth while in his possession, or if one robbed another of a ewe that was laden with wool and the robber then sheared it, the robber pays the value of a cow that is ready to give birth or the value of a ewe that is ready to be shorn. He pays the value of the animal at the time of the robbery, and the calf or the wool remains his. If one robbed another of a cow, and it became pregnant in his possession, and it then gave birth; or if one robbed another of a ewe, and it became laden with wool in his possession, and he then sheared it, then the robber pays according to the value of the animal at the time of the robbery. This is the principle: All robbers pay according to the value of the stolen item at the time of the robbery.",
+ "If one robbed another of an animal and it aged while in his possession, consequently diminishing its value, or if one robbed another of Canaanite slaves and they aged while in his possession, they have been changed. The robber therefore pays according to the value of the stolen item at the time of the robbery. Rabbi Meir says: With regard to Canaanite slaves, he says to the robbery victim: That which is yours is before you. If one robbed another of a coin and it cracked, thereby reducing its value; or if one robbed another of produce and it rotted; or if one robbed another of wine and it fermented, then he pays according to the value of the stolen item at the time of the robbery. If he robbed another of a coin and it was invalidated by the government; or if he robbed another of teruma and it became ritually impure; or if he robbed another of leavened bread and Passover elapsed over it, and therefore it is prohibited to derive benefit from it; or if he robbed another of an animal and a sin was performed with it, thereby disqualifying it for use as an offering; or if the animal was disqualified from being sacrificed upon the altar for some other reason; or if the animal was going out to be stoned because it gored and killed a person at some point after the robbery, the robber says to the robbery victim: That which is yours is before you. In all of these cases, although the value of the stolen item has been diminished or altogether lost, since the change is not externally discernible, the robber returns the item in its current state.",
+ "If one gave items to craftsmen to fix and they damaged them, the craftsmen are liable to pay for the damage. For example, if one gave a chest, a box, or a cabinet to a carpenter to fix, and he damaged it, he is liable to pay. And a builder who committed to demolish a wall and while demolishing it he broke the stones, or who damaged them, is liable to pay. If he was demolishing on this side of the wall, and the wall fell from another side and caused damage, he is exempt from liability. But if a stone fell and caused damage due to the force of the blow, he is liable.",
+ "In the case of one who gives wool to a dyer and it was burned in the cauldron during the dyeing process, thereby completely ruining the wool so that there is no enhancement, only loss, the dyer gives the owner the value of his wool. If he dyed it unattractively [ka’ur] so that the dye is not absorbed well by the wool, if the enhancement, i.e., the amount that the value of the wool has increased by being dyed, exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement. If the owner gave wool to a dyer to dye it red for him and instead he dyed it black, or to dye it black and he dyed it red, Rabbi Meir says: The dyer gives the owner of the wool the value of his wool. Rabbi Yehuda says: Here too, if the value of the enhancement exceeds the dyer’s expenses, the owner of the wool gives the dyer the expenses. And if the expenses exceed the enhancement, he gives him the value of the enhancement.",
+ "One who robs another of an item having the value of at least one peruta and takes a false oath to the robbery victim claiming his innocence, and then later wishes to repent, must bring the money, which includes the principal together with an additional one-fifth payment, to the robbery victim, even if this necessitates following after him to a distant place like Medea. The robber may not give the payment to the robbery victim’s son to return it to the robbery victim, and neither may he give it to his agent, but he may give the payment to an agent of the court. And if the robbery victim dies, he returns it to his heirs.",
+ "If he gave the robbery victim the principal value of the stolen item but did not give him the additional one-fifth payment, or if the owner forgave him concerning the principal but did not forgive him concerning the additional one-fifth payment, or if he forgave him concerning this and concerning that, with the exception of the value of less than one peruta of the principal, he need not pursue him to repay the remaining debt. By contrast, if he gave the robbery victim the additional one-fifth payment but did not give him the principal, or if the robbery victim forgave him concerning the additional one-fifth payment but did not forgive him concerning the principal, or if he forgave him concerning this and concerning that, with the exception of the value of one peruta of the principal, he must pursue him to repay the remaining debt.",
+ "If the robber gave the robbery victim the principal and took a false oath to him concerning the additional one-fifth payment, asserting that he had already paid it, then the additional one-fifth is considered a new principal obligation. The robber pays an additional one-fifth payment apart from the additional one-fifth payment about which he had taken a false oath. If he then takes a false oath concerning the second one-fifth payment, he is assessed an additional one-fifth payment for that oath, until the principal, i.e., the additional one-fifth payment about which he has most recently taken the false oath, is reduced to less than the value of one peruta. And such is the halakha with regard to a deposit, as it is stated: “If anyone sins, and commits a trespass against the Lord, and he defrauds his counterpart with regard to a deposit, or with regard to a pledge, or with regard to a robbery, or if he exploited his counterpart; or he has found that which was lost, and deals falsely with it, and swears to a lie…he shall restore it in full, and shall add the fifth part more to it” (Leviticus 5:21–24). This one must pay the principal and an additional one-fifth payment, and bring a guilt-offering. If the owner asked the bailee: Where is my deposit? And the bailee said to him: It was lost. And the owner said: I administer an oath to you, and the bailee said: Amen, therefore accepting the oath; and the witnesses testify about the bailee that he consumed it, then he must pay the principal. If the bailee admitted on his own that he had taken a false oath, then he must pay the principal and the additional one-fifth payment, and bring a guilt-offering.",
+ "If the owner asked the bailee: Where is my deposit, and the bailee said to him: It was stolen; and the owner said: I administer an oath to you, and the bailee said: Amen, therefore accepting the oath; and the witnesses testify about the bailee that he stole it, he must pay the payment of double the principal. If the bailee admitted on his own that he had taken a false oath, then he must pay the principal, the additional one-fifth payment, and bring a guilt-offering.",
+ "The mishna continues: In the case of one who robs his father and the father demands that he return the stolen item, and he takes an oath to his father that he did not rob him; and then the father dies; and then the son admits that he robbed him and took a false oath, necessitating the return of the principal and the giving of the additional one-fifth payment to his father’s heirs, of which he is either one of several or the only one; what should he do? This son pays the principal and the additional one-fifth payment to his father’s sons or brothers, and brings a guilt-offering and does not keep his own share. And if he does not want to forfeit his share or where he does not have sufficient funds to pay the other heirs while forfeiting his share, he borrows money in the amount of the value of the stolen item and the creditors come and are repaid in part from his share in the stolen item.",
+ "In the case of one who says to his son in a vow: It is forbidden like an offering [konam], and for that reason you may not derive benefit from my property, if the father then dies the son inherits from him, because it is no longer the father’s property once he dies. The mishna continues: If the father stated in his vow that his son may not derive benefit from his property in his life and in his death, then even if the father then dies the son does not inherit from him, as the prohibition is still in effect. And instead of taking his inheritance, he returns his portion in the estate to his sons or to his brothers. And if he does not have sufficient funds to subsist without his inheritance, he borrows money in the amount of the value of his share in the inheritance and the creditors come and are repaid from his share.",
+ "With regard to one who robs a convert and takes a false oath denying having done so, and then the convert dies, the robber, in order to achieve repentance, pays the principal, i.e., the stolen item or, if it is no longer extant, its monetary value, and an additional one-fifth of its value to the priests, and presents a guilt-offering to the altar, as it is stated: “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt that is made shall be the Lord’s, even the priest’s; besides the ram of the atonement, whereby atonement shall be made for him” (Numbers 5:8). If the robber was bringing the money and the guilt-offering up to Jerusalem and he died before paying the priests and bringing his offering, the money shall be given to the robber’s children, and the animal designated for the guilt-offering shall graze until it becomes blemished and consequently disqualified from being sacrificed. And the animal shall then be sold and the money received for it shall be allocated for communal gift offerings. ",
+ "If the robber gave the money to the members of the priestly watch and then died before they sacrificed his guilt-offering, the heirs cannot remove the money from the priests’ possession, as it is stated: “And every man’s hallowed things shall be his; whatsoever any man gives to the priest, it shall be his” (Numbers 5:10). The mishna continues: If the robber gave the money to the priestly watch of Joiarib and then gave the guilt-offering to the priestly watch of Jedaiah, the following priestly watch, to sacrifice on his behalf, he has fulfilled his obligation. By contrast, if he first gave the guilt-offering to the priestly watch of Joiarib and then gave the money to the priestly watch of Jedaiah, if the animal designated for the guilt-offering is extant, then members of the priestly watch of Jedaiah, who received the money, should sacrifice it. But if it is no longer extant because the priestly watch of Joiarib had already sacrificed it, he should return and bring another guilt-offering; for one who brings his stolen item to the priests before he brings his guilt-offering has fulfilled his obligation, but one who brings his guilt-offering before he brings his stolen item has not fulfilled his obligation. Although he cannot sacrifice the offering before paying the principal, if he gave the principal but did not yet give the additional one-fifth payment, the lack of having given the additional one-fifth payment does not preclude sacrificing the offering."
+ ],
+ [
+ "In the case of one who robs another of food and feeds it to his children, or who left a stolen item to them and then died, the children are exempt from paying the victim of the robbery after their father’s death. But if the stolen item was something that serves as a legal guarantee of a loan, the heirs are obligated to pay. One may not exchange larger coins for smaller ones from the trunk of customs collectors nor from the purse of tax collectors, and one may not take charity from them, as they are assumed to have obtained their funds illegally. But one may take money from the collector’s house or from money he has with him in the market that he did not take from his collection trunk or purse.",
+ "If customs collectors took one’s donkey and gave him a different donkey that was taken from another Jew in its stead, or if bandits took his garment and gave him a different garment that was taken from a Jew in its stead, these items are now his because the owners despaired of retrieving them when they were stolen, and they may therefore be acquired by another. In a case of one who salvages items from a river, or from a troop [hagayis] of soldiers, or from bandits, if the owners of the items despaired of retrieving them, they are his, i.e., they belong to the one who salvaged them. And so too, with regard to a swarm of bees, if the owners despaired of retrieving the bees, they are his, i.e., they belong to the one who found them. Rabbi Yoḥanan ben Beroka said: A woman or a minor, whose testimony is not generally accepted by the court, is deemed credible to say: It was from here that this swarm emerged, and it therefore belongs to a certain individual. And one may walk into another’s field in order to salvage his own swarm of bees that has relocated there, and if he damaged some property in the process, he must pay for what he has damaged. But if the bees settled on a branch of a tree, he may not cut off the other’s branch in order to take the bees, even on the condition that he will later give him the money for it. Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: He may even cut off the branch and later give him the money for it as compensation.",
+ "In a case of one who recognizes his stolen vessels and scrolls in another’s possession, and a rumor had spread in the city that the former had been the victim of theft, the purchaser, i.e., the one in possession of these items, must take an oath to the victim as to how much money he spent on the purchase, and he then takes that sum of money in exchange for returning the items. And if no such rumor had spread, it is not in the purported victim’s power to assert that the items were stolen, and he is not entitled to demand their return, as I could say: The items were never stolen; rather, the purported victim sold them to another, and this individual who currently possesses the item purchased them from that other person.",
+ "In a situation where this individual came with his barrel of wine, and that individual came with his jug of honey, if the barrel of honey cracked and this first individual poured out his wine and salvaged the other’s honey, which is worth more than the wine, by collecting it into his wine barrel, the owner of the wine has the right to collect only his wage, i.e., compensation for the effort he put into salvaging the honey. He is not, however, entitled to compensation for the wine itself. But if the owner of the wine said: I will salvage your honey and you will pay me the value of my wine, the owner of the honey is obligated to pay him compensation for the wine. Similarly, if a river washed away his donkey and the donkey of another, and his donkey was worth one hundred dinars and the donkey of the other was worth two hundred, and the individual with the less valuable donkey abandoned his donkey and instead salvaged the donkey of the other, he has the right to collect only his wage, i.e., compensation for the effort he put into salvaging his fellow’s donkey. But if he said to the owner of the more valuable donkey: I will salvage your donkey and you will pay me the monetary value of mine in exchange, the owner of the more valuable donkey is obligated to pay the rescuer compensation for his donkey.",
+ "In a case of one who robs a field from an-other and thugs [massikin] subsequently take the field from the robber, the halakha is dependent upon the circumstances: If it is a regional disaster in which the thugs seize all the property in the region, the robber says to the owner of the field: That which is yours is before you, i.e., it is your prerogative to try to reclaim it from the thugs. No compensation is required since the thugs would have seized the property in any event. But if the thugs took that field alone due to the robber, the robber is obligated to provide the owner with a different field. If a river flooded a misappropriated field, the robber may say to its owner: That which is yours is before you, and no compensation is required. Since the field would have been flooded in any case, the robber has not caused the damage to the field, and is therefore exempt.",
+ "With regard to one who robs another or who borrowed money from him, or one with whom another had deposited an item, if any of these interactions took place in a settled area, he may not return the item to him in an unsettled area, where it is of little benefit to the owner and he cannot safeguard it. If the loan or deposit was given on the condition that the recipient may go out and return it to the owner in an unsettled area, he may return it to him in an unsettled area.",
+ "In the case of one who says to another: I robbed you, or: You lent me money, or: You deposited an item with me, and I do not know if I returned your property to you or if I did not return it to you, he is liable to pay the sum or item in question. But if he said to him: I do not know if I robbed you, or: I do not know if you lent me money, or: I do not know if you deposited an item with me, he is exempt from paying the sum or item in question.",
+ "In the case of one who stole a lamb from a flock and returned it without informing the owner that he had done so, and then it died or was stolen, the thief is liable to pay restitution for it. If the lamb’s owners did not know about the entire incident, i.e., they did not know that it was stolen and they did not know that it was returned, and they counted the flock of sheep and found it whole, the thief is exempt from paying.",
+ "One may not purchase wool, milk, and kids from the shepherds who tend the flocks of others, due to the concern that they have stolen these items from the owners of the flocks. And similarly, one may not purchase wood and produce from produce watchmen. But one may purchase from women woolen goods in Judea, and linen goods in the Galilee, and calves in the Sharon, as women in these locations often work with those commodities and it can be assumed that they are selling the items with the owner’s consent. And with regard to all these items, in a case where the seller told the buyer to conceal the purchase, it is prohibited, as there is good reason to suspect that the items are stolen. And one may purchase eggs and chickens from everywhere, as it is unlikely that one would steal and sell these commodities.",
+ "Strands of wool that the launderer removes from the garment belong to him, as it can be assumed that the customer is uninterested in them, but strands that the carder, i.e., one who prepares wool for use as a textile, removes belong to the customer, as it is assumed that the customer would want them, since the carder often removes a significant number of strands. A launderer takes three threads that were inserted at the edge of a garment, and they are his, but with regard to more threads than this, these additional threads belong to the customer. If these were black threads on a white garment, he takes all of them and they are his. As the removal of the threads improves the appearance of the garment, the customer does not want them. In the case of a tailor who left enough thread attached to the cloth that it could be used in order to sew with it, or if there was a patch of cloth that is three fingerbreadths by three fingerbreadths left from the cloth given to the tailor by the customer, these items belong to the customer. That which a carpenter removes with an adze belongs to him, because an adze removes only small shavings of wood, which the customer is uninterested in; but what he removes with an ax [uvakashil] belongs to the customer. And if he was doing his work in the domain of the customer, then even the sawdust belongs to the customer."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..86979c6a02584f05e520ff33b971a1aaee08c3df
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,124 @@
+{
+ "language": "he",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "א\nאַרְבָּעָה אֲבוֹת נְזִיקִים: \nהַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר. \nלֹא הַשּׁוֹר כַּהֲרֵי הַמַּבְעֶה, <כְּהָרֵי>\nוְלֹא הַמַּבְעֶה כַּהֲרֵי הַשּׁוֹר, <כְּהָרֵי>\nלֹא זֶה וָזֶה, שֶׁיֵּשׁ בָּהֶן רוּחַ חַיִּים, \nכַּהֲרֵי הָאֵשׁ שֶׁאֵין בָּהּ רוּחַ חַיִּים. <והרי>\nלֹא זֶה וָזֶה, שֶׁדַּרְכָּן לֵילֵךְ וּלְהַזִּיק, \nכַּהֲרֵי הַבּוֹר, שֶׁאֵין דַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק. <והרי>\nהַצַּד הַשָּׁוֶה שֶׁבָּהֶן, \nשֶׁדַּרְכָּן לְהַזִּיק וּשְׁמִירָתָן עָלֶיךָ, \nוּכְשֶׁהִזִּיק, חָב הַמַּזִּיק, \nמְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ. \n",
+ "ב\nכָּל שֶׁחַבְתִּי בִשְׁמִירָתוֹ, \nהִכְשַׁרְתִּי אֶת נִזְקוֹ. \nהִכְשַׁרְתִּי בְמִקְצָת נִזְקוֹ, \nחַבְתִּי בְתַשְׁלוּמֵי נִזְקוֹ כְּהֶכְשֵׁר כָּל נִזְקוֹ. \nנְכָסִים שֶׁאֵין בָּהֶן מְעִילָה, \nוּנְכָסִים שֶׁהֵן שֶׁלִּבְנֵי בְרִית, \nוּנְכָסִים מְיֻחָדִים, \nחוּץ מֵרְשׁוּת הַמְיֻחֶדֶת לַמַּזִּיק, \nוּרְשׁוּת הַנִּזָּק וְהַמַּזִּיק, \nוּכְשֶׁהִזִּיק, חָב הַמַּזִּיק, \nמְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ. \n",
+ "ג\nשׁוּם כֶּסֶף, \nבְּשׁוֹוֶה כֶסֶף, \nבִּפְנֵי בֵית דִּין, \nוְעַל פִּי עֵדִים בְּנֵי חֹרִים בְּנֵי בְרִית; \nוְהַנָּשִׁים בִּכְלַל הַנֶּזֶק. \nוְהַנִּזָּק וְהַמַּזִּיק בְּתַשְׁלוּמִים. <והמזק בת שילומים>\n",
+ "ד\nחֲמִשָּׁה תַמִּים וַחֲמִשָּׁה מוּעָדִים: \nהַבְּהֵמָה אֵינָה מוּעֶדֶת לֹא לִגַּח וְלֹא לִגּוֹף \nוְלֹא לִשּׁוֹךְ וְלֹא לִרְבֹּץ וְלֹא לִבְעֹט. \nהַשֵּׁן מוּעֶדֶת לֹאכַל אֶת הָרָאוּי לָהּ. \nוְהָרֶגֶל מוּעֶדֶת לְשַׁבֵּר כְּדֶרֶךְ הִלּוּכָהּ. <לשבור>\nוְשׁוֹר הַמּוּעָד. \nוְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק. \nוְהָאָדָם. \n\nה\nהַזְּאֵב וְהָאֲרִי וְהַדֹּב \nוְהַנָּמֵר וְהַפַּרְדְּלֵס וְהַנָּחָשׁ, <párdalis: חיה=\"\" בעלת=\"\" חברבורות=\"\">\nהֲרֵי אֵלּוּ מוּעָדִין. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nבִּזְמַן שֶׁהֵן תַּרְבּוּת, אֵינָן מוּעָדִים. \nוְהַנָּחָשׁ מוּעָד לְעוֹלָם. \nמַה בֵּין תָּם לַמּוּעָד? \nאֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק וּמִגּוּפוֹ, \nוְהַמּוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלָיָה. \n\n\n\n"
+ ],
+ [
+ "א\nכֵּיצַד הָרֶגֶל מוּעֶדֶת לְשַׁבֵּר כְּדֶרֶךְ הִלּוּכָהּ? \nוְהַבְּהֵמָה מוּעֶדֶת לְהַלֵּךְ כְּדַרְכָּהּ וּלְשַׁבֵּר. \nהָיְתָה מְבַעֶטֶת, \nאוֹ שֶׁהָיוּ צְרוֹרוֹת מְנַתְּזִים מִתַּחַת רַגְלֶיהָ, \nוְשִׁבְּרָה אֶת הַכֵּלִים, \nמְשַׁלֵּם חֲצִי נֶזֶק. \nדָּרְסָה עַל הַכֶּלִי וְשִׁבְּרַתּוּ, \nוְנָפַל עַל כֶּלִי אַחֵר וּשְׁבָרוֹ, \nעַל הָרִאשׁוֹן מְשַׁלֵּם נֶזֶק שָׁלֵם, \nוְעַל הָאַחֲרוֹן מְשַׁלֵּם חֲצִי נֶזֶק. \n\nב\nהַתַּרְנָגְלִים מוּעָדִים לְהַלֵּךְ כְּדַרְכָּן וּלְשַׁבֵּר. \nהָיָה דְלִיל קָשׁוּר בְּרַגְלוֹ, \nאוֹ שֶׁהָיָה מְהַדֵּס, וְשִׁבֵּר אֶת הַכֵּלִים, \nמְשַׁלֵּם חֲצִי נֶזֶק. \n",
+ "ג\nכֵּיצַד הַשֵּׁן מוּעֶדֶת לֹאכַל אֶת הָרָאוּי לָהּ? \nוְהַבְּהֵמָה מוּעֶדֶת לֹאכַל פֵּרוֹת וִירָקוֹת. \nאָכְלָה כְסוּת אוֹ כֵלִים, \nמְשַׁלֵּם חֲצִי נֶזֶק. \nבַּמֵּי דְבָרִים אֲמוּרִים? \nבִּרְשׁוּת הַנִּזָּק, \nאֲבָל בִּרְשׁוּת הָרַבִּים, פָּטוּר. \nוְאִם נֶהְנֵית, מְשַׁלֵּם מַה שֶּׁנֶּהְנֵית. \n\nד\nכֵּיצַד מְשַׁלֵּם מַה שֶּׁנֶּהְנֵית? \nאָכְלָה מִתּוֹךְ הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁנֶּהְנֵית; \nמִצְּדָדֵי הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה. \nמִפֶּתַח הֶחָנוּת, מְשַׁלֵּם מַה שֶּׁנֶּהְנֵית; \nמִתּוֹךְ הֶחָנוּת, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה. \n",
+ "ה\nהַכֶּלֶב וְהַגְּדִי \nשֶׁקָּפְצוּ מֵעַל הַגַּג וְשִׁבְּרוּ אֶת הַכֵּלִים, \nמְשַׁלֵּם נֶזֶק שָׁלֵם, מִפְּנֵי שֶׁהֵן מוּעָדִים. \nכֶּלֶב שֶׁנָּטַל אֶת הַחֲרָרָה וְהָלַךְ לוֹ לַגָּדִישׁ, \nאָכַל אֶת הַחֲרָרָה וְהִדְלִיק אֶת הַגָּדִישׁ, \nעַל הַחֲרָרָה מְשַׁלֵּם נֶזֶק שָׁלֵם, \nוְעַל הַגָּדִישׁ מְשַׁלֵּם חֲצִי נֶזֶק. \n",
+ "ו\nאֵי זֶה הוּא תָּם, וְאֵי זֶה הוּא מוּעָד? \nמוּעָד, שֶׁהֵעִידוּ בוֹ שְׁלֹשָׁה יָמִים, \nוְתָם, שֶׁיַּחְזֹר בּוֹ שְׁלֹשָׁה יָמִים. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי מֵאִיר אוֹמֵר: \nמוּעָד, שֶׁהֵעִידוּ בוֹ שְׁלֹשָׁה פְעָמִים, \nוְתָם, כָּל שֶׁיְּהוּ הַתִּינוֹקוֹת מְמַשְׁמְשִׁים בּוֹ. \n",
+ "ז\nוְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק, כֵּיצַד? \nנָגַח, נָגַף, נָשַׁךְ, רָבַץ, בָּעַט בִּרְשׁוּת הָרַבִּים, \nמְשַׁלֵּם חֲצִי נֶזֶק; \nבִּרְשׁוּת הַנִּזָּק, \nרְבִּי טַרְפוֹן אוֹמֵר: \nנֶזֶק שָׁלֵם, \nוַחֲכָמִים אוֹמְרִים: \nחֲצִי נֶזֶק. \n\nח\nאָמַר לָהֶם רְבִּי טַרְפוֹן: \nמָה, \nאִם בִּמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל בִּרְשׁוּת הָרַבִּים, \nשֶׁהוּא פָּטוּר, \nהֶחְמִיר עֲלֵיהֶם בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם, \nמָקוֹם שֶׁהֶחְמִיר עַל הַקֶּרֶן בִּרְשׁוּת הָרַבִּים \nלְשַׁלֵּם חֲצִי נֶזֶק, \nאֵינוּ דִין שֶׁנַּחְמִיר עָלֶיהָ בִרְשׁוּת הַנִּזָּק \nלְשַׁלֵּם נֶזֶק שָׁלֵם? \nאָמְרוּ לוֹ: \nדַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנָּדוֹן: \nמַה בִּרְשׁוּת הָרַבִּים, חֲצִי נֶזֶק, \nוְאַף בִּרְשׁוּת הַנִּזָּק, חֲצִי נֶזֶק. \n\nט\nאָמַר לָהֶם: \nאֲנִי לֹא אָדִין קֶרֶן מִקֶּרֶן, \nוַאֲנִי אָדִין קֶרֶן מֵרֶגֶל: \nמָה, אִם בִּמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל \nבִּרְשׁוּת הָרַבִּים, \nהֶחְמִיר בַּקֶּרֶן, \nמְקוֹם שֶׁהֶחְמִיר עֲלֵיהֶם בִּרְשׁוּת הַנִּזָּק, \nאֵינוּ דִין שֶׁנַּחְמִיר בַּקֶּרֶן? \nאָמְרוּ לוֹ: \nדַּיּוֹ לַבָּא מִן הַדִּין שֶׁיְּהֵא כַנָּדוֹן: \nמַה בִּרְשׁוּת הָרַבִּים, חֲצִי נֶזֶק, \nאַף בִּרְשׁוּת הַנִּזָּק, חֲצִי נֶזֶק. \n",
+ "י\nאָדָם מוּעָד לְעוֹלָם, \nבֵּין שׁוֹגֵג, בֵּין מֵזִיד, \nבֵּין עֵר, בֵּין יָשֵׁן. \nסִמָּא אֶת עֵין חֲבֵרוֹ, \nוְשִׁבֵּר אֶת הַכֵּלִים, \nמְשַׁלֵּם נֶזֶק שָׁלֵם. \n\n\n\n"
+ ],
+ [
+ "א\nהַמַּנִּיחַ אֶת הַכַּד בִּרְשׁוּת הָרַבִּים, \nוּבָא אַחֵר וְנִתְקַל בָּהּ וְשִׁבְּרָהּ, \nפָּטוּר. \nוְאִם הֻזַּק בָּהּ, \nבַּעַל הֶחָבִית חַיָּב בְּנִזְקוֹ. \n\nב\nנִשְׁבְּרָה כַדּוֹ בִרְשׁוּת הָרַבִּים, \nוְהֶחֱלִיק בָּהּ אַחֵר בַּמַּיִם, \nאוֹ שֶׁלָּקָה בַחֲרָסֶיהָ, \nחַיָּב. \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּמִתְכַּוֵּן חַיָּב, \nוּבְשֶׁאֵינוֹ מִתְכַּוֵּן, פָּטוּר. \n",
+ "ג\nהַשּׁוֹפֵךְ מַיִם בִּרְשׁוּת הָרַבִּים, \nוְהֻזַּק בָּהֶן אַחֵר, \nחַיָּב בְּנִזְקוֹ. \nהַמַּצְנִיעַ אֶת הַקּוֹץ וְאֶת הַזְּכוֹכִית, \nוְהַגּוֹדֵר אֶת גְּדֵרוֹ בַקּוֹצִים, \nוְגָדֵר שֶׁנָּפַל לִרְשׁוּת הָרַבִּים, \nוְהֻזַּק בָּהֶן אַחֵר, \nחַיָּב בְּנִזְקוֹ. \n",
+ "ד\nהַמּוֹצִיא אֶת תִּבְנוֹ וְאֶת קַשּׁוֹ וְאֶת גִּפְתּוֹ \nלִרְשׁוּת הָרַבִּים לִזְבָלִים, \nוְהֻזַּק בָּהֶן אַחֵר, \nחַיָּב בְּנִזְקוֹ. \nוְכָל הַקּוֹדֵם בָּהֶן זָכָה. \n(רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכָּל הַמְקַלְקְלִין בִּרְשׁוּת הָרַבִּים, וְהִזִּיקוּ, \nחַיָּבִין לְשַׁלֵּם; \nוְכָל הַקּוֹדֵם בָּהֶן זָכָה.) \nהַהוֹפֵךְ אֶת הַגָּלָל בִּרְשׁוּת הָרַבִּים, <לִרְשׁוּת>\nוְהֻזַּק בָּהֶן אַחֵר, \nחַיָּב בְּנִזְקוֹ. \n",
+ "ה\nשְׁנֵי קַדָּרִים שֶׁהָיוּ מְהַלְּכִין זֶה אַחַר זֶה, \nנִתְקַל הָרִאשׁוֹן וְנָפַל, \nנִתְקַל הַשֵּׁנִי בָרִאשׁוֹן, \nהָרִאשׁוֹן חַיָּב בְּנִזְקוֹ שֶׁלַּשֵּׁנִי. \n",
+ "זֶה בָא בַחֲבִיתוֹ, וְזֶה בָא בְקוֹרָתוֹ, \nנִשְׁבְּרָה כַדּוֹ שֶׁלָּזֶה בְקוֹרָתוֹ שֶׁלָּזֶה, \nפָטוּר, \nשֶׁלָּזֶה רְשׁוּת לְהַלֵּךְ וְלָזֶה רְשׁוּת לְהַלֵּךְ. \n\nו\nהָיָה בַעַל הַקּוֹרָה רִאשׁוֹן, \nוּבַעַל הֶחָבִית אַחֲרוֹן, \nנִשְׁבְּרָה חָבִית בַּקּוֹרָה, \nפָּטוּר. \nוְאִם עָמַד בַּעַל הַקּוֹרָה, \nחַיָּב. \nוְאִם אָמַר לוֹ לְבַעַל הֶחָבִית \"עֲמֹד!\" \nפָּטוּר. \n\n[ז]\nהָיָה בַעַל הֶחָבִית רִאשׁוֹן, \nוּבַעַל הַקּוֹרָה אַחֲרוֹן, \nנִשְׁבְּרָה חָבִית בַּקּוֹרָה, \nחַיָּב. \nוְאִם עָמַד בַּעַל הֶחָבִית, \nפָּטוּר. \nוְאִם אָמַר לוֹ לְבַעַל הַקּוֹרָה \"עֲמֹד!\" \nחַיָּב. \nוְכֵן זֶה בָא בְנֵרוֹ, וְזֶה בָא בְפִשְׁתָּנוֹ. \n",
+ "ח\nשְׁנַיִם שֶׁהָיוּ מְהַלְּכִין בִּרְשׁוּת הָרַבִּים, \nאֶחָד רָץ וְאֶחָד מְהַלֵּךְ, \nאוֹ שֶׁהָיוּ שְׁנֵיהֶם רָצִים, \nוְהִזִּיקוּ זֶה אֶת זֶה, \nשְׁנֵיהֶם פְּטוּרִים. \n",
+ "ט\nהַמְבַקֵּעַ בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הָרַבִּים, \nבִּרְשׁוּת הָרַבִּים וְהִזִּיק בִּרְשׁוּת הַיָּחִיד, \nבִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הַיָּחִיד אַחֵר, \nחַיָּב. \n",
+ "י\nשְׁנֵי שְׁוָרִים תַּמִּים שֶׁחָבְלוּ זֶה בָזֶה, \nמְשַׁלְּמִים בַּמּוֹתָר חֲצִי נֶזֶק. \nשְׁנֵיהֶם מוּעָדִים, \nמְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. \nאֶחָד תָּם וְאֶחָד מוּעָד, \nמוּעָד בַּתָּם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, \nוְתָם בַּמּוּעָד מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. \n\nיא\nוְכֵן שְׁנֵי אֲנָשִׁים שֶׁחָבְלוּ זֶה בָזֶה, \nמְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. \nאָדָם בַּמּוּעָד וּמוּעָד בָּאָדָם, \nמְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם. \nאָדָם בַּתָּם וְתָם בָּאָדָם, \nאָדָם בַּתָּם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, \nוְתָם בָּאָדָם מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. \nוּרְבִּי עֲקִיבָה אוֹמֵר: \nאַף תָּם שֶׁחָבַל בָּאָדָם \nמְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם. \n",
+ "יב\nשׁוֹר שׁוֹוֶה מָנֶה שֶׁנָּגַח לְשׁוֹר שׁוֹוֶה מָאתַיִם, \nוְאֵין הַנְּבֵלָה יָפָה כְלוּם, \nנוֹטֵל אֶת הַשּׁוֹר. \nשׁוֹר שׁוֹוֶה מָאתַיִם שֶׁנָּגַח לְשׁוֹר שׁוֹוֶה מָאתַיִם, \nוְאֵין הַנְּבֵלָה יָפָה כְלוּם, \nאָמַר רְבִּי מֵאִיר: \nעַל זֶה נֶאֱמַר: (שמות כא,לה) \n\"וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ\". \nאָמַר לוֹ רְבִּי יְהוּדָה: \nוְכֵן הֲלָכָה. \nקִיַּמְתָּ \"וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ\", \nוְלֹא קִיַּמְתָּ \"וְגַם אֶת הַמֵּת יֶחֱצוּן\". \nוְאֵי זֶה זֶה? \nזֶה שׁוֹר שׁוֹוֶה מָאתַיִם שֶׁנָּגַח לְשׁוֹר שׁוֹוֶה מָאתַיִם, \nוְהַנְּבֵלָה יָפָה חֲמִשִּׁים זוּז, \nזֶה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת, \nוְזֶה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת. \n",
+ "יג\nיֵשׁ חַיָּב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ, \nחַיָּב עַל מַעֲשֵׂה עַצְמוֹ וּפָטוּר עַל מַעֲשֵׂה שׁוֹרוֹ. \nשׁוֹרוֹ שֶׁבִּיֵּשׁ, פָּטוּר, \nוְהוּא שֶׁבִּיֵּשׁ, חַיָּב. \nשׁוֹרוֹ שֶׁסִּמָּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, פָּטוּר, \nוְהוּא שֶׁסִּמָּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, חַיָּב. \nשׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וּבְאִמּוֹ, חַיָּב, \nוְהוּא שֶׁחָבַל בְּאָבִיו וּבְאִמּוֹ, פָּטוּר. \nשׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת, חַיָּב, \nוְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת, פָּטוּר, \nמִפְּנֵי שֶׁהוּא נִדּוֹן בְּנַפְשׁוֹ. \n",
+ "יד\nשׁוֹר שֶׁהָיָה רוֹדֵף אַחַר שׁוֹר אַחֵר, וְהֻזַּק. \nזֶה אוֹמֵר \"שׁוֹרָךְ הִזִּיק\", \nוְהַלָּה אוֹמֵר \"לֹא כִי, אֶלָּא בַסֶּלַע לָקָה\", \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \n\nיה\nהָיוּ שְׁנַיִם רוֹדְפִים אַחַר אֶחָד. \nזֶה אוֹמֵר \"שׁוֹרָךְ הִזִּיק\", \nוְזֶה אוֹמֵר \"שׁוֹרָךְ הִזִּיק\", \nשְׁנֵיהֶם פְּטוּרִים. \nאִם הָיוּ שְׁנֵיהֶם שֶׁלְּאִישׁ אֶחָד, \nשְׁנֵיהֶם חַיָּבִים. \n\nיו\nהָיָה אֶחָד גָּדוֹל וְאֶחָד קָטוֹן, \nהַנִּזָּק אוֹמֵר \"הַגָּדוֹל הִזִּיק\", \nוְהַמַּזִּיק אוֹמֵר \"לֹא כִי, אֶלָּא הַקָּטוֹן הִזִּיק\"; \nאֶחָד תָּם וְאֶחָד מוּעָד, \nהַנִּזָּק אוֹמֵר \"הַמּוּעָד הִזִּיק\", \nוְהַמַּזִּיק אוֹמֵר \"לֹא כִי, אֶלָּא תָּם הִזִּיק\", \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \n\nיז\nהָיוּ נִזּוֹקִים שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטוֹן, \nוְהַמַּזִּיקִים שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטוֹן, \nהַנִּזָּק אוֹמֵר: \n\"הַגָּדוֹל הִזִּיק אֶת הַגָּדוֹל, וְקָטָן אֶת הַקָּטָן\", \nוְהַמַּזִּיק אוֹמֵר: \n\"לֹא כִי, אֶלָּא קָטָן אֶת הַגָּדוֹל, וְגָדוֹל אֶת הַקָּטָן\"; \nאֶחָד תָּם וְאֶחָד מוּעָד, \nהַנִּזָּק אוֹמֵר: \n\"מוּעָד הִזִּיק אֶת הַגָּדוֹל, וְתָם אֶת הַקָּטָן\", \nוְהַמַּזִּיק אוֹמֵר: \n\"לֹא כִי, אֶלָּא תָם אֶת הַגָּדוֹל, וּמוּעָד אֶת הַקָּטָן\", \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \n\n\n\n"
+ ],
+ [
+ "א\nשׁוֹר שֶׁנָּגַח לְאַרְבָּעָה חֲמִשָּׁה שְׁוָרִים זֶה אַחַר זֶה, \nיְשַׁלֵּם לְאַחֲרוֹן שֶׁבָּהֶם. \nאִם יֶשׁ בּוֹ מוֹתָר, יַחְזִיר שֶׁלְּשֶׁלְּפָנָיו, \nוְאִם יֶשׁ בּוֹ מוֹתָר יַחְזִיר לְשֶׁלְּפָנָיו, \nוְהָאַחֲרוֹן אַחֲרוֹן נִסְכָּר. \nדִּבְרֵי רְבִּי מֵאִיר. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשׁוֹר שׁוֹוֶה מָאתַיִם שֶׁנָּגַח לְשׁוֹר שׁוֹוֶה מָאתַיִם, \nוְאֵין הַנְּבֵלָה יָפָה כְלוּם, \nזֶה נוֹטֵל מָנֶה וְזֶה נוֹטֵל מָנֶה. \nחָזַר וְנָגַח לְשׁוֹר אַחֵר שׁוֹוֶה מָאתַיִם, \nהָאַחֲרוֹן נוֹטֵל מָנֶה, \nוְשֶׁלְּפָנָיו זֶה נוֹטֵל חֲמִשִּׁים זוּז, \nוְזֶה נוֹטֵל חֲמִשִּׁים זוּז. \nחָזַר וְנָגַח לְשׁוֹר אַחֵר שׁוֹוֶה מָאתַיִם, \nהָאַחֲרוֹן נוֹטֵל מָנֶה, \nוְשֶׁלְּפָנָיו חֲמִשִּׁים זוּז, \nוּשְׁנַיִם הָרִאשׁוֹנִים דִּינְרֵי זָהָב. \n",
+ "ב\nשׁוֹר שֶׁהוּא מוּעָד לְמִינוֹ וְאֵינוּ מוּעָד לְשֶׁאֵינוֹ מִינוֹ, \nמוּעָד לָאָדָם וְאֵינוּ מוּעָד לַבְּהֵמָה, \nמוּעָד לִקְטַנִּים וְאֵינוּ מוּעָד לִגְדוֹלִים, \nלְמִין שֶׁהוּא מוּעָד לוֹ, מְשַׁלֵּם נֶזֶק שָׁלֵם, \nוּלְמִין שֶׁאֵינוּ מוּעָד לוֹ, מְשַׁלֵּם חֲצִי נֶזֶק. \nאָמְרוּ לִפְנֵי רְבִּי יְהוּדָה: \nוַהֲרֵי שֶׁהָיָה מוּעָד בַּשַּׁבָּתוֹת וְאֵינוּ מוּעָד בִּימוֹת הַחֹל? \nאָמַר לָהֶם: \nבַּשַּׁבָּתוֹת, מְשַׁלֵּם נֶזֶק שָׁלֵם, \nוּבִימוֹת הַחֹל, מְשַׁלֵּם חֲצִי נֶזֶק. \nמֵאֶמָּתַי הוּא תָּם? \nמִשֶּׁיַּחְזֹר בּוֹ שְׁלֹשֶׁת יְמֵי שַׁבָּתוֹת. \n",
+ "ג\nשׁוֹר שֶׁלְּיִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁלַּהֶקְדֵּשׁ, \nוְשֶׁלַּהֶקְדֵּשׁ שֶׁנָּגַח לְשׁוֹר שֶׁלְּיִשְׂרָאֵל, \nפָּטוּר, שֶׁנֶּאֱמַר: (שמות כא,לה) \n\"שׁוֹר רֵעֵהוּ\", וְלֹא שׁוֹר הֶקְדֵּשׁ. \n\nד\nשׁוֹר שֶׁלְּיִשְׂרָאֵל שֶׁנָּגַח [לְשׁוֹר] שֶׁלַּנָּכְרִי, \nפָּטוּר, \nוְשֶׁלַּנָּכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁלְּיִשְׂרָאֵל, \nבֵּין תָּם, בֵּין מוּעָד, \nמְשַׁלֵּם נֶזֶק שָׁלֵם. \n",
+ "ה\nשׁוֹר שֶׁלַּפִּקֵּחַ שֶׁנָּגַח לְשׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nחַיָּב. \nוְשׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁנָּגַח לְשׁוֹר שֶׁלַּפִּקֵּחַ, \nפָּטוּר. \nשׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁנָּגְחוּ, \nמַעֲמִידִים לָהֶם אַפִּיטְרוֹפִּיס, \nוּמְעִידִין לָהֶן בִּפְנֵי אַפִּיטְרוֹפִּיס. \nנִתְפַּקַּח הַחֵרֵשׁ, שָׁפָה הַשּׁוֹטֶה, הִגְדִּיל הַקָּטָן, <שפא>\nחָזַר לְתַמּוּתוֹ. \nדִּבְרֵי רְבִּי מֵאִיר. \nרְבִּי יוֹסֵה אוֹמֵר: \nהֲרֵי הוּא כְחֶזְקָתוֹ. \nשׁוֹר הָאַסְטְדִין אֵינוּ חַיָּב מִיתָה, שֶׁנֶּאֱמַר: (שמות כא,כח) \n\"כִּי יִגַּח\", לֹא שֶׁיַּגִּיחוּהוּ. \n",
+ "ו\nשׁוֹר שֶׁנָּגַח אֶת הָאָדָם וּמֵת, \nמוּעָד מְשַׁלֵּם אֶת הַכֹּפֶר, \nוְתָם פָּטוּר מִן הַכֹּפֶר; \nוְזֶה וָזֶה חַיָּבִים מִיתָה. \nוְכֵן בַּבֵּן אוֹ בַבַּת. \nנָגַח עֶבֶד אוֹ אָמָה, \nנוֹתֵן שְׁלֹשִׁים סֶלַע, \nבֵּין שֶׁהוּא יָפֶה בְ מֵאָה מָנֶה, \nוּבֵין שֶׁאֵינוּ יָפֶה אֶלָּא דִינָר זָהָב. \n",
+ "ז\nשׁוֹר שֶׁהָיָה מִתְחַכֵּךְ בַּכֹּתֶל, <מתחתך>\nוְנָפַל עַל הָאָדָם; \nנִתְכַּוַּן לַהֲרוֹג אֶת הַבְּהֵמָה, וְהָרַג אֶת הָאָדָם; \nלַנָּכְרִי, וְהָרַג אֶת בֶּן יִשְׂרָאֵל; \nלִנְפָלִים, וְהָרַג בֶּן קַיָּמָה, \nפָּטוּר. \n",
+ "ח\nשׁוֹר הָאִשָּׁה, \nשׁוֹר הַיְתוֹמִים, \nשׁוֹר הָאַפִּיטְרוֹפִּיס, \nשׁוֹר הַמִּדְבָּר, \nשׁוֹר הַהֶקְדֵּשׁ, \nשׁוֹר הַגֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים, \nהֲרֵי אֵלּוּ חַיָּבִים מִיתָה. \nרְבִּי יְהוּדָה אוֹמֵר: <יודה>\nשׁוֹר הַמִּדְבָּר, \nשׁוֹר הַהֶקְדֵּשׁ, \nשׁוֹר גֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים, \nפְּטוּרִין מִן הַמִּיתָה, \nמִפְּנֵי שֶׁאֵין לָהֶם בְּעָלִים. \n",
+ "ט\nשׁוֹר שֶׁהוּא יוֹצֵא לְהִסָּקֵל, וְהִקְדִּישׁוֹ בְעָלָיו, \nאֵינוּ מְקֻדָּשׁ. \nוְאִם שְׁחָטוֹ בְשָׂרוֹ אָסוּר. \nאִם עַד שֶׁלֹּא נִגְמַר דִּינוֹ הִקְדִּישׁוֹ בְעָלָיו, \nמְקֻדָּשׁ. \nוְאִם שְׁחָטוֹ בְשָׂרוֹ מֻתָּר. \n",
+ "י\nמְסָרוֹ לְשׁוֹמֵר חִנָּם וְלַשּׁוֹאֵל, \nלַנּוֹשֵׂא שָׂכָר וְלַשּׂוֹכֵר, \nנִכְנְסוּ תַחַת הַבְּעָלִים. \nוְיָצָא וְהִזִּיק,\nמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם, \nוְתָם מְשַׁלֵּם חֲצִי נֶזֶק. \nקְשָׁרוֹ בְעָלָיו בְּמוֹסֵרָה, \nוְנָעַל בְּפָנָיו כָּרָאוּי, \nוְיָצָא וְהִזִּיק, \nחַיָּב. \nרְבִּי יְהוּדָה אוֹמֵר: \nתָּם חַיָּב וּמוּעָד פָּטוּר, שֶׁנֶּאֱמַר: (שמות כא,לו) \n\"וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו\", שָׁמוּר הוּא זֶה. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאֵין לוֹ שְׁמִירָה אֶלָּא סְכִין. \n\n\n\n"
+ ],
+ [
+ "א\nשׁוֹר שֶׁנָּגַח אֶת הַפָּרָה וְנִמְצָא וַלְדָהּ בְּצִדָּהּ, \nאֵין יָדוּעַ אִם עַד שֶׁלֹּא נְגָחָהּ יָלָדָה, \nוְאִם מִשֶּׁנְּגָחָהּ יָלָדָה, \nמְשַׁלֵּם חֲצִי נֶזֶק וּרְבִיעַ לַוֶּלֶד. \n\nב\nוְכֵן פָּרָה שֶׁנָּגְחָה אֶת הַשּׁוֹר, <מנוקד שֶׁנָּגַחה>\nוְנִמְצָא עוֹבָרָהּ בְּצִדָּהּ, \nאֵין יָדוּעַ אִם עַד שֶׁלֹּא נָגְחָה יָלָדָה, \nוְאִם מִשֶּׁנָּגְחָה יָלָדָה, \nמְשַׁלֵּם חֲצִי נֶזֶק מִן הַפָּרָה וּרְבִיעַ מִן הַוֶּלֶד. \n",
+ "ג\nהַקַּדָּר שֶׁהִכְנִיס קְדֵרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, \nשִׁבְּרַתָּן בְּהֶמְתּוֹ שֶׁלְּבַעַל הַבַּיִת, \nפָּטוּר. \nוְאִם הֻזָּקָה בָהֶן, \nבַּעַל הַקְּדֵרוֹת חַיָּב. \nוְאִם הִכְנִיס בִּרְשׁוּת, \nבַּעַל הֶחָצֵר חַיָּב. \n\nד\nהִכְנִיס פֵּרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, \nאֲכָלַתָּן בְּהֶמְתּוֹ שֶׁלְּבַעַל הַבַּיִת, \nפָּטוּר. \nוְאִם הֻזָּקָה בָהֶן, \nבַּעַל הַפֵּרוֹת חַיָּב. \nוְאִם הִכְנִיס בִּרְשׁוּת, \nבַּעַל הֶחָצֵר חַיָּב. \n",
+ "ה\nהִכְנִיס שׁוֹרוֹ לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, \nנְגָחוֹ שׁוֹרוֹ שֶׁלְּבַעַל הַבַּיִת, \nאוֹ שֶׁנְּשָׁכוֹ כַלְבּוֹ שֶׁלְּבַעַל הַבַּיִת, \nפָּטוּר. \nנָגַח הוּא לְשׁוֹרוֹ שֶׁלְּבַעַל הַבַּיִת, \nחַיָּב. \nנָפַל לַבּוֹר וְהִבְאִישׁ מֵימָיו, \nחַיָּב. \nהָיָה אָבִיו אוֹ בְנוֹ לְתוֹכוֹ, \nמְשַׁלֵּם אֶת הַכֹּפֶר. \nוְאִם הִכְנִיס בִּרְשׁוּת, \nבַּעַל הֶחָצֵר חַיָּב. \nרְבִּי אוֹמֵר בְּכֻלָּם: \nעַד שֶׁיְּקַבֵּל עָלָיו בַּעַל הַבַּיִת לִשְׁמוֹר. \n",
+ "ו\nשׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ, \nוְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, \nפָּטוּר מִדְּמֵי וְלָדוֹת. \nאָדָם שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ, \nוְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, \nמְשַׁלֵּם דְּמֵי וְלָדוֹת. \nכֵּיצַד מְשַׁלֵּם דְּמֵי וְלָדוֹת? \nשָׁמִין אֶת הָאִשָּׁה, \nכַּמָּה הָיְתָה יָפָה עַד שֶׁלֹּא יָלָדָה, \nוְכַמָּה הִיא יָפָה מִשֶּׁיָּלָדָה. \nאָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: \nאִם כֵּן, מִשֶּׁהָאִשָּׁה יוֹלֶדֶת, הִיא מַשְׁבַּחַת! \nאֶלָּא שָׁמִין אֶת הַוְּלָדוֹת כַּמָּה הֵן יָפִים, \nוְנוֹתְנִין לַבַּעַל; \nוְאִם אֵין לָהּ בַּעַל, נוֹתְנִין לְיוֹרְשָׁיו. \nהָיְתָה שִׁפְחָה וְנִשְׁתַּחְרָרָה, אוֹ גִיּוֹרֶת, \nפָּטוּר. \n",
+ "ז\n(הַחוֹפֵר בּוֹר בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הָרַבִּים, \nאוֹ בִרְשׁוּת הָרַבִּים וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד, \nבִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד אַחֵר, \nחַיָּב.) <לא נמצא בכ\"י קאופמן. ראה להלן ח>\nהַחוֹפֵר בּוֹר בִּרְשׁוּת הָרַבִּים, \nוְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וּמֵת, \nחַיָּב. \nאֶחָד הַחוֹפֵר בּוֹר וְשִׁיחַ וּמְעָרָה, חֲרִיצִים וּנְעִיצִים. \nאִם כֵּן, לָמָּה נֶאֱמַר (שמות כא,לג) \"בּוֹר\"? \nאֶלָּא, מַה הַבּוֹר, \nשֶׁהוּא כְדֵי לְהָמִית עַד עֲשָׂרָה טְפָחִים, \nאַף כָּל דָּבָר שֶׁהוּא כְדֵי לְהָמִית עַד עֲשָׂרָה טְפָחִים. \nהָיוּ פְחוּתִים מֵעֲשָׂרָה טְפָחִים, \nוְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וּמֵת, \nפָּטוּר. \nוְאִם הֻזַּק בּוֹ, חַיָּב. \n\nח\nהַחוֹפֵר בּוֹר בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הָרַבִּים, \nבִּרְשׁוּת הָרַבִּים וּפְתָחוֹ לִרְשׁוּת הָרַבִּים אַחֵר, \nחַיָּב. \n",
+ "ט\nבּוֹר שֶׁלִּשְׁנֵי שׁוּתָפִין, \nעָבַר עָלָיו הָרִאשׁוֹן וְלֹא כִסָּהוּ, \nהַשֵּׁנִי וְלֹא כִסָּהוּ, \nהַשֵּׁנִי חַיָּב. \nכִּסָּהוּ הָרִאשׁוֹן, \nוּבָא הַשֵּׁנִי וּמְצָאוֹ מְגֻלֶּה וְלֹא כִסָּהוּ, \nהַשֵּׁנִי חַיָּב. \nכִּסָּהוּ כָרָאוּי, \nוְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וּמֵת, \nפָּטוּר. \nלֹא כִסָּהוּ כָרָאוּי, \nוְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וּמֵת, \nחַיָּב. \nנָפַל לְפָנָיו מִקּוֹל הַכִּרְיָה, \nחַיָּב; \nלְאַחֲרָיו מִקּוֹל הַכִּרְיָה, \nפָּטוּר. \nנָפַל לְתוֹכוֹ שׁוֹר וְכֵלָיו וְנִשְׁתַּבָּרוּ, \nחֲמוֹר וְכֵלָיו וְנִתְקָרָעוּ, \nחַיָּב עַל הַבְּהֵמָה וּפָטוּר עַל הַכֵּלִים. \nנָפַל לְתוֹכוֹ שׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nחַיָּב. \nבֵּן אוֹ בַת, עֶבֶד אוֹ אָמָה, \nפָּטוּר. \n",
+ "י\nאֶחָד הַשּׁוֹר וְאֶחָד כָּל הַבְּהֵמָה לִנְפִילַת הַבּוֹר, \nוּלְהַפְרָשַׁת הַר סִינַי, \nלְתַשְׁלוּמֵי כָפֵל, \nוּלְהָשִׁיב אֲבֵדָה, \nלִפְרִיקָה, לַחֲסִימָה, לַכִּלְאַיִם וְלַשַּׁבָּת. \nוְכֵן חַיָּה וָעוֹף כַּיּוֹצֵא בָהֶן. \nאִם כֵּן, לָמָּה נֶאֱמַר \"שׁוֹר אוֹ חֲמוֹר\"? \nאֶלָּא שֶׁדִּבֶּר הַכָּתוּב בַּהוֹוֶה. \n\n\n\n"
+ ],
+ [
+ "א\nהַכּוֹנֵס צֹאן לַדֵּיר וְנָעַל בְּפָנֶיהָ כָרָאוּי, \nוְיָצְתָה וְהִזִּיקָה, \nפָּטוּר. \nלֹא נָעַל בְּפָנֶיהָ כָרָאוּי, \nוְיָצְתָה וְהִזִּיקָה, \nחַיָּב. \nנִפְרָצָה בַלַּיְלָה, אוֹ שֶׁפְּרָצוּהָ לֶסְטִים, \nוְיָצְתָה וְהִזִּיקָה, \nפָּטוּר. \nהוֹצִיאוּהָ לֶסְטִים, \nהַלֵּסְטִים חַיָּבִין. \n",
+ "ב\nהִנִּיחָהּ בַּחַמָּה, \nאוֹ שֶׁמְּסָרָהּ לְחֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nוְיָצְתָה וְהִזִּיקָה, \nחַיָּב. \nמְסָרָהּ לָרוֹעֶה, נִכְנָס הָרוֹעֶה תַחְתָּיו. \nנָפְלָה לַגַּנָּה וְהִזִּיקָה, \nמְשַׁלֵּם מַה שֶּׁנֶּהְנֵית. \nיָרְדָה כְדַרְכָּהּ וְהִזִּיקָה, \nמְשַׁלֵּם מַה שֶּׁהִזִּיקָה. \nכֵּיצַד מְשַׁלֵּם מַה שֶּׁהִזִּיקָה? \nשָׁמִין בֵּית סְאָה בְּאוֹתָהּ הַשָּׂדֶה, \nכַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאִם אָכְלָה פֵרוֹת גְּמוּרִים, \nמְשַׁלֵּם פֵּרוֹת גְּמוּרִים; \nאִם סְאָה, סְאָה, וְאִם סָאתַיִם, סָאתַיִם. \n",
+ "ג\nהַמַּגְדִּישׁ לְתוֹךְ שְׂדֵה חֲבֵרוֹ שֶׁלֹּא בִרְשׁוּת, \nאֲכָלַתָּן בְּהֶמְתּוֹ שֶׁלְּבַעַל הַשָּׂדֶה, \nפָּטוּר. \nוְאִם הֻזָּקָה בָהֶן, \nבַּעַל הַגָּדִישׁ חַיָּב. \nוְאִם הִגְדִּישׁ בִּרְשׁוּת, \nבַּעַל הַשָּׂדֶה חַיָּב. \n",
+ "ד\nהַשּׁוֹלֵחַ אֶת הַבְּעֵרָה בְיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nפָּטוּר מִדִּינֵי אָדָם, וְחַיָּב בְּדִינֵי שָׁמַיִם. \nשִׁלַּח בְּיַד פִּקֵּחַ, \nהַפִּקֵּחַ חַיָּב. \nאֶחָד הֵבִיא אֶת הָאוּר, וְאֶחָד הֵבִיא אֶת הָעֵצִים, \nהַמֵּבִיא אֶת הָעֵצִים חַיָּב. \nאֶחָד הֵבִיא אֶת הָעֵצִים, וְאֶחָד הֵבִיא אֶת הָאוּר, \nהַמֵּבִיא אֶת הָאוּר חַיָּב. \nבָּא אַחֵר וְלִבָּה, \nהַמְלַבֶּה חַיָּב. \nלִבַּתּוּ הָרוּחַ, \nהֲרֵי כֻלָּם פְּטוּרִין. \n\nה\nהַשּׁוֹלֵחַ אֶת הַבְּעֵרָה, \nוְאָכְלָה עֵצִים אוֹ אֲבָנִים אוֹ עָפָר, \nחַיָּב, שֶׁנֶּאֱמַר: (שמות כב,ה) \n\"כִּי תֵצֵא אֵשׁ וּמָצְאָה קֹצִים, \nוְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה, \nשַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת הַבְּעֵרָה\". \nעִבְּרָה גָדֵר שֶׁהוּא גָּבוֹהַּ אַרְבַּע אַמּוֹת, \nאוֹ דֶרֶךְ הָרַבִּים, אוֹ נָהָר, \nפָּטוּר. \n\nו\nהַמַּדְלִיק בְּתוֹךְ שֶׁלּוֹ, עַד כַּמָּה תְעַבֵּר הַדְּלֵקָה? \nרְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: \nרוֹאִין אוֹתָהּ כִּלּוּ הִיא בְאֶמְצַע בֵּית כּוֹר. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nשֵׁשׁ עֶשְׂרֵה אַמָּה, כְּדֶרֶךְ הָרַבִּים. \nרְבִּי עֲקִיבָה אוֹמֵר: \nחֲמִשִּׁים אַמָּה. \nוּרְבִּי שִׁמְעוֹן אוֹמֵר: (שמות כב,ה) \n\"שַׁלֵּם יְשַׁלֵּם הַמַּבְעִר אֶת הַבְּעֵרָה\", \nהַכֹּל לְפִי הַדְּלִיקָה. \n",
+ "ז\nהַמַּדְלִיק אֶת הַגָּדִישׁ, וְהָיוּ בוֹ כֵלִים, \nרְבִּי יְהוּדָה אוֹמֵר: \nיְשַׁלֵּם כָּל מַה שֶּׁהָיָה בְתוֹכוֹ. \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ מְשַׁלֵּם אֶלָּא גָדִישׁ שֶׁלַּחִטִּים אוֹ גָדִישׁ שֶׁלִּשְׂעוֹרִים. \nהָיָה גְדִי כָפוּת לוֹ, וְעֶבֶד סָמוּךְ לוֹ, וְנִשְׂרַף עִמּוֹ, \nחַיָּב. \nעֶבֶד כָּפוּת לוֹ וּגְדִי סָמוּךְ לוֹ, וְנִשְׂרַף עִמּוֹ, \nפָּטוּר. \nוּמוֹדִים חֲכָמִים לִרְבִּי יְהוּדָה בְּמַדְלִיק אֶת הַבִּירָה, \nשֶׁהוּא מְשַׁלֵּם כָּל מַה שֶּׁבְּתוֹכָהּ, \nשֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהַנִּיחַ בַּבָּתִּים. \n",
+ "ח\nגֵּץ שֶׁיָּצָא מִתַּחַת הַפַּטִּישׁ, וְיָצָא וְהִזִּיק, \nחַיָּב. \nגָּמָל שֶׁהוּא טָעוּן פִּשְׁתָּן וְעוֹבֵר בִּרְשׁוּת הָרַבִּים, \nנִכְנְסָה פִשְׁתָּנוֹ לְתוֹךְ הֶחָנוּת, \nוְדָלְקָה בְנֵרוֹ שֶׁלַּחַנְוָנִי וְהִדְלִיק אֶת הַבִּירָה, \nבַּעַל הַגָּמָל חַיָּב. \nהִנִּיחַ חַנְוָנִי אֶת נֵרוֹ מִבַּחוּץ, \nהַחַנְוָנִי חַיָּב. \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּנֵר חֲנֻכָּה פָטוּר. \n\n\n\n"
+ ],
+ [
+ "א\nמְרֻבָּה מִדַּת תַּשְׁלוּמֵי כֶפֶל \nמִמִּדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, <בכל מקום: ארבעה חמשה>\nשֶׁמִּדַּת תַּשְׁלוּמֵי כֶפֶל נוֹהֶגֶת בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים, \nוּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, \nוּמִדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה \nאֵינָה נוֹהֶגֶת אֶלָּא בְשׁוֹר וּבְשֶׂה בִלְבַד, שֶׁנֶּאֱמַר: (שמות כא,לז) \n\"כִּי יִגְנֹב אִישׁ שׁוֹר אוֹ שֶׂה וּטְבָחוֹ אוֹ מְכָרוֹ, \nחֲמִשָּׁה בָקָר יְשַׁלֵּם תַּחַת הַשּׁוֹר וְאַרְבַּע צֹאן תַּחַת הַשֶּׂה.\"\nאֵין הַגּוֹנֵב אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, \nוְלֹא הַטּוֹבֵחַ וְלֹא הַמּוֹכֵר מֵאַחַר הַגַּנָּב \nמְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \n",
+ "ב\nגָּנַב עַל פִּי שְׁנַיִם, \nוְטָבַח וּמָכַר עַל פִּיהֶם אוֹ עַל פִּי שְׁנַיִם אֲחֵרִים, \nמְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \nגָּנַב וּמָכַר בַּשַּׁבָּת, \nגָּנַב וּמָכַר לַעֲבוֹדָה זָרָה, \nגָּנַב וְטָבַח וּמָכַר בְּיוֹם הַכִּפּוּרִים, \nגָּנַב מִשֶּׁלְּאָבִיו וְטָבַח וּמָכַר, וְאַחַר כָּךְ מֵת אָבִיו, \nגָּנַב וְטָבַח וּמָכַר, וְאַחַר כָּךְ הִקְדִּישׁ, \nמְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \nגָּנַב וְטָבַח וּמָכַר לִרְפוּאָה וְלַכְּלָבִים, \nהַשּׁוֹחֵט וְנִמְצָא טְרֵפָה,\nהַשּׁוֹחֵט חֻלִּים בָּעֲזָרָה, \nמְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \nרְבִּי שִׁמְעוֹן פּוֹטֵר בִּשְׁנֵי אֵלּוּ. \n",
+ "ג\nגָּנַב עַל פִּי שְׁנַיִם, \nוְטָבַח וּמָכַר עַל פִּיהֶם, \nנִמְצְאוּ זוֹמְמִים, \nמְשַׁלְּמִים לוֹ אֶת הַכֹּל. \nגָּנַב עַל פִּי שְׁנַיִם, \nוְטָבַח וּמָכַר עַל פִּי שְׁנַיִם אֲחֵרִים, \nאֵלּוּ וָאֵלּוּ נִמְצְאוּ זוֹמְמִים, \nהָרִאשׁוֹנִים מְשַׁלְּמִים תַּשְׁלוּמֵי כֶפֶל, \nוְהָאַחֲרוֹנִים מְשַׁלְּמִים תַּשְׁלוּמֵי שְׁלֹשָׁה. \nנִמְצְאוּ הָאַחֲרוֹנִים זוֹמְמִים, \nהוּא מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, \nוְהֵן מְשַׁלְּמִים תַּשְׁלוּמֵי שְׁלֹשָׁה. \nאֶחָד מִן הָאַחֲרוֹנִים זוֹמֵם, \nבָּטְלָה עֵדוּת שְׁנִיָּה. \nאֶחָד מִן הָרִאשׁוֹנִים זוֹמֵם, \nבָּטְלָה כָל הָעֵדוּת, \nשֶׁאִם אֵין גְּנֵבָה, אֵין טְבִיחָה וְאֵין מְכִירָה. \n",
+ "ד\nגָּנַב עַל פִּי שְׁנַיִם, \nוְטָבַח וּמָכַר עַל פִּי עֵד אֶחָד, \nאוֹ עַל פִּי עַצְמוֹ, \nמְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, \nאֵינוּ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \n\nה\nגָּנַב וְטָבַח בַּשַּׁבָּת, \nגָּנַב וְטָבַח וּמָכַר לַעֲבוֹדָה זָרָה, \nגָּנַב מִשֶּׁלְּאָבִיו, מֵת אָבִיו, וְאַחַר כָּךְ טָבַח וּמָכַר, \nגָּנַב וְהִקְדִּישׁ, וְאַחַר כָּךְ טָבַח וּמָכַר, \nמְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, \nוְאֵינוּ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nקָדָשִׁים שֶׁהוּא חַיָּב בְּאַחְרָיוּתָן, \nמְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, \nוְשֶׁאֵינוּ חַיָּב בְּאַחְרָיוּתָן, \nפָּטוּר. \n",
+ "ו\nמְכָרוֹ חוּץ מֵאֶחָד מִמֵּאָה בוֹ, \nאוֹ שֶׁהָיְתָה לּוֹ בוֹ שׁוּתָפוּת, \nהַשּׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, \nהַנּוֹחֵר, וְהַמְעַקֵּר, \nמְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, \nוְאֵינוּ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \n\nז\nגָּנַב בִּרְשׁוּת הַבְּעָלִים וְטָבַח וּמָכַר חוּץ מֵרְשׁוּתָן, \nאוֹ שֶׁגָּנַב חוּץ מֵרְשׁוּתָן וְטָבַח וּמָכַר בִּרְשׁוּתָן, \nאוֹ שֶׁגָּנַב וְטָבַח וּמָכַר חוּץ מֵרְשׁוּתָן, \nמְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. \nאֲבָל אִם גָּנַב וְטָבַח וּמָכַר בִּרְשׁוּתָן, \nפָּטוּר. \n",
+ "ח\nהָיָה מוֹשְׁכוֹ וְיוֹצֵא, וּמֵת בִּרְשׁוּת הַבְּעָלִים, \nפָּטוּר. \nהִגְבִּיהוֹ, \nאוֹ שֶׁהוֹצִיאוֹ חוּץ מֵרְשׁוּת הַבְּעָלִים וּמֵת, \nחַיָּב. \n\nט\nנְתָנוֹ לִבְכוֹרַת בְּנוֹ, <לבכורות>\nלְבַעַל חוֹבוֹ, \nלְשׁוֹמֵר חִנָּם, וְלַשּׁוֹאֵל, \nלְנוֹשֵׂא שָׂכָר, וְלַשּׂוֹכֵר, \nוְהָיָה מוֹשְׁכוֹ וְיוֹצֵא, וּמֵת בִּרְשׁוּת הַבְּעָלִים, \nפָּטוּר. \nהִגְבִּיהוֹ, \nאוֹ שֶׁהוֹצִיאוֹ חוּץ מֵרְשׁוּת הַבְּעָלִים, וּמֵת, \nחַיָּב. \n",
+ "י\nאֵין מְגַדְּלִים בְּהֵמָה דַקָּה בְאֶרֶץ יִשְׂרָאֵל, \nמְגַדְּלִין בְּסוּרְיָה וּבְמִדְבָּרוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. \nאֵין מְגַדְּלִים תַּרְנָגְלִים בִּירוּשָׁלַיִם, \nמִפְּנֵי הַקֳּדָשִׁים, \nוְלֹא כֹהֲנִים בְּאֶרֶץ יִשְׂרָאֵל, \nמִפְּנֵי הַטְּהָרוֹת. \nלֹא יְגַדֵּל יִשְׂרָאֵל חֲזִירִים בְּכָל מָקוֹם. \nוְלֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב, \nאֶלָּא אִם כֵּן הָיָה קָשׁוּר בַּשַּׁלְשֶׁלֶת. \nאֵין פּוֹרְסִין נִשְׁבִּים לַיּוֹנִים, \nאֶלָּא אִם כֵּן הָיָה רָחוֹק מִן הַיִּשּׁוּב שְׁלֹשִׁים רוּס. <יושב; ריס>\n\n\n\n"
+ ],
+ [
+ "א\nהַחוֹבֵל בַּחֲבֵרוֹ, \nחַיָּב עָלָיו מִשֵּׁם חֲמִשָּׁה דְבָרִים: \nבְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת וּבְבֹשֶׁת. \nבְּנֶזֶק כֵּיצַד? \nסִמָּה אֶת עֵינוֹ, \nקָטַע אֶת יָדוֹ, \nשִׁבֵּר אֶת רַגְלוֹ, \nרוֹאִין אוֹתוֹ כְּאִלּוּ עֶבֶד נִמְכָּר, <כילו>\nכַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. \nבְּצַעַר? \nכְּוָיוֹ בִשְׁפוּד אוֹ בְמַסְמֵר, \nאֲפִלּוּ עַל צִפָּרְנוֹ, \nמְקוֹם שֶׁאֵינוּ עוֹשֶׂה חַבּוּרָה, \nאוֹמְדִים כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטּוֹל, \nלִהְיוֹת מִצְטָעֵר כָּךְ. \n\nב\nרִפּוּי? \nהִכָּהוּ, חַיָּב לְרַפּוֹתוֹ. \nעָלוּ בוֹ צְמָחִים, \nאִם מֵחֲמַת הַמַּכָּה, חַיָּב, \nוְשֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. \nחָיָתָה וְנִסְתָּרָה, חָיָתָה וְנִסְתָּרָה, \nחַיָּב לְרַפּוֹתוֹ. \nחָיָתָה כָל צָרְכָהּ, \nאֵינוּ חַיָּב לְרַפּוֹתוֹ. \n\nג\nשֶׁבֶת? \nרוֹאִין אוֹתוֹ כְאִלּוּ הוּא שׁוֹמֵר קִשּׁוּאִים, <כילו>\nשֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. \n\nבֹּשֶׁת? \nהַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. \nהַמְבַיֵּשׁ אֶת הֶעָרוּם, \nהַמְבַיֵּשׁ אֶת הַסּוֹמֵה, \nהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, \nחַיָּב. \nוְהַיָּשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. \nנָפַל מִן הַגַּג, וְהִזִּיק וּבִיֵּשׁ, \nחַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר: (דברים כה,יא) \n\"וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו\", \nאֵינוּ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְּהֵא מִתְכַּוֵּן. \n",
+ "ד\nזֶה חֹמֶר בָּאָדָם מִבַּשּׁוֹר, חֹמֶר שׁוּב בָּאָדָם מִבַּשּׁוֹר: \nשֶׁהָאָדָם מְשַׁלֵּם אֶת הַנֶּזֶק, \nוּמְשַׁלֵּם דְּמֵי וְלָדוֹת, \nוְשׁוֹר אֵינוּ מְשַׁלֵּם אֶלָּא נֶזֶק, \nוּפָטוּר מִדְּמֵי וְלָדוֹת. \n",
+ "ה\nהַמַּכֶּה אָבִיו וְאִמּוֹ, \nוְלֹא עָשָׂה בָהֶם חַבּוּרָה, \nהַחוֹבֵל בַּחֲבֵרוֹ בְיוֹם הַכִּפּוּרִים, \nחַיָּב בְּכֻלָּם. \nהַחוֹבֵל בְּעֶבֶד עִבְרִי, \nחַיָּב בְּכֻלָּם, חוּץ מִן הַשֶּׁבֶת, בִּזְמַן שֶׁהוּא שֶׁלּוֹ. \nהַחוֹבֵל בְּעֶבֶד עִבְרִי שֶׁלַּאֲחֵרִים <בשוליים: נ\"א כנעני>\nחַיָּב בְּכֻלָּם. \nרְבִּי יְהוּדָה אוֹמֵר: \nאֵין לַעֲבָדִים בֹּשֶׁת. \n",
+ "ו\nחֵרֵשׁ, שׁוֹטֶה וְקָטָן, פְּגִיעָתָם רָעָה, \nהַחוֹבֵל בָּהֶן חַיָּב, \nוְהֵם שֶׁחָבְלוּ בַאֲחֵרִים, פְּטוּרִין. \nהָעֶבֶד וְהָאִשָּׁה, פְּגִיעָתָן רָעָה, \nהַחוֹבֵל בָּהֶן חַיָּב, \nוְהֵם שֶׁחָבְלוּ בַאֲחֵרִים, \nפְּטוּרִין, אֲבָל מְשַׁלְּמִין לְאַחַר זְמַן: \nנִתְגָּרְשָׁה הָאִשָּׁה, \nוְנִשְׁתַּחְרַר הָעֶבֶד, חַיָּבִין לְשַׁלֵּם. \n",
+ "ז\nהַמַּכֶּה אָבִיו וְאִמּוֹ וְעָשָׂה בָהֶן חַבּוּרָה, \nהַחוֹבֵל בַּחֲבֵרוֹ בַשַּׁבָּת, \nפָּטוּר מִכֻּלָּם, מִפְּנֵי שֶׁהוּא נִדּוֹן בְּנַפְשׁוֹ. \nוְהַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁלּוֹ, \nפָטוּר מִכֻּלָּם. \n",
+ "ח\nהַתּוֹקֵעַ לַחֲבֵרוֹ, \nנוֹתֵן לוֹ סֶלַע. \nרְבִּי יְהוּדָה אוֹמֵר מִשֵּׁם רְבִּי יוֹסֵה הַגָּלִילִי: \nמָנֶה. \nסְטָרוֹ, \nנוֹתֵן לוֹ מָאתַיִם זוּז. \nלְאַחַר יָדוֹ, \nנוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. \nצָרַם בְּאָזְנוֹ, \nתָּלַשׁ בִּשְׂעָרוֹ, <בִּסְעָרוֹ>\nרָקַק, הִגִּיעַ בּוֹ הָרוֹק, \nהֶעֱבִיר טַלֵּיתוֹ מִמֶּנּוּ, \nפָּרַע רֹאשָׁהּ שֶׁלָּאִשָּׁה, \nנוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. \nוְהַכֹּל לְפִי כְבוֹדוֹ. \n\nט\nאָמַר רְבִּי עֲקִיבָה: \nאֲפִלּוּ עֲנִיִּים שֶׁבְּיִשְׂרָאֵל, \nרוֹאִין אוֹתָן כְּאִלּוּ הֵן בְּנֵי חֹרִין שֶׁיָּרְדוּ מִנִּכְסֵיהֶם, <כילו>\nשֶׁהֵם בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקב. \nמַעֲשֶׂה בְאֶחָד שֶׁפָּרַע רֹאשָׁהּ שֶׁלָּאִשָּׁה, \nוּבָאת לִפְנֵי רְבִּי עֲקִיבָה, \nוְחִיְּבוֹ לִתֶּן לָהּ אַרְבַּע מֵאוֹת זוּז. \nאָמַר לוֹ: \n\"רְבִּי, תֶּן לִי זְמַן!\" \nוְנָתַן לוֹ. \nשִׁמְּרָהּ, עוֹמֶדֶת עַל פֶּתַח חֲצֵרָהּ, \nוְשָׁבַר אֶת הַפַּךְ בְּפָנֶיהָ, \nוּבוֹ בְאִסַּר שֶׁמֶן; \nוְגִלַּת אֶת רֹאשָׁהּ, \nוְהָיְתָה מְטַפַּחַת וּמַנַּחַת עַל רֹאשָׁהּ, \nהֶעֱמִיד עָלֶיהָ עֵדִים, \nוּבָא לִפְנֵי רְבִּי עֲקִיבָה וְאָמַר לוֹ: \n\"רְבִּי, לָזוֹ אֲנִי נוֹתֵן אַרְבַּע מֵאוֹת זוּז?\" \nאָמַר לוֹ רְבִּי עֲקִיבָה: \n\"לֹא אָמַרְתָּ כְלוּם, שֶׁהַחוֹבֵל בְּעַצְמוֹ, \nאַף עַל פִּי שֶׁאֵינוּ רַשַּׁי, פָּטוּר; \nוַאֲחֵרִים שֶׁחָבְלוּ בוֹ, חַיָּבִים. \nוְהַקּוֹצֵץ אֶת נְטִיעוֹתָיו, \nאַף עַל פִּי שֶׁאֵינוּ רַשַּׁי, פָּטוּר, \nוַאֲחֵרִים שֶׁקָּצְצוּ אֶת נְטִיעוֹתָיו, חַיָּבִים.\" \n",
+ "י\nאַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ, \nאֵינוּ נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ, שֶׁנֶּאֱמַר: (בראשית כ,ז) \n\"וְעַתָּה, הָשֵׁב אֵשֶׁת הָאִישׁ, \nכִּי נָבִיא הוּא, וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה\". \nוּמְנַיִן שֶׁלֹּא יְהֵא הַמּוֹחֵל אַכְזָרִי? \nשֶׁנֶּאֱמַר: (בראשית כ,יז) \n\"וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלהִים, \nוַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ, \nוְאֶת אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵדוּ.\" \n\nיא\nהָאוֹמֵר: \n\"סַמֵּא אֶת עֵינִי!\" \n\"קַטַּע אֶת יָדִי!\" \n\"שַׁבֵּר אֶת רַגְלִי!\" \nחַיָּב. \n\"עַל מְנָת פָּטוּר\", \nחַיָּב. \n\"קְרַע אֶת כְּסוּתִי!\" \n\"שַׁבֵּר אֶת כַּדִּי!\" \nחַיָּב. \n\"עַל מְנָת פָּטוּר\", \nפָּטוּר. \n\"עֲשֵׂה כֵן לְאִישׁ פְּלוֹנִי, \nעַל מְנָת פָּטוּר\", \nחַיָּב, בֵּין בְּגוּפוֹ בֵין בְּמָמוֹנוֹ. \n\n\n\n"
+ ],
+ [
+ "א\nהַגּוֹזֵל עֵצִים וַעֲשָׂאָן כֵּלִים, \nצֶמֶר, וַעֲשָׂאוֹ בְגָדִים, <בכתב היד, 'ים' מחוק>\nמְשַׁלֵּם כְּשָׁעַת הַגְּזֵלָה. \nגָּזַל פָּרָה מְעֻבֶּרֶת, וְיָלָדָה, \nוְרָחֵל טְעוּנָה, וּגְזָזָהּ, \nמְשַׁלֵּם דְּמֵי פָרָה מְעֻבֶּרֶת לֵילֵד, \nוּדְמֵי רָחֵל טְעוּנָה לְהִגָּזֵז. \nגָּזַל פָּרָה וְעִבְּרָה אֶצְלוֹ וְיָלָדָה, \nוְרָחֵל וְנִטְעֲנָה אֶצְלוֹ וּגְזָזָהּ, \nמְשַׁלֵּם כְּשָׁעַת הַגְּזֵלָה. \nזֶה הַכְּלָל: \nכָּל הַגָּזְלָנִים מְשַׁלְּמִים כְּשָׁעַת הַגְּזֵלָה. \n",
+ "ב\nגָּזַל בְּהֵמָה וְהִזְקִינָה, \nעֲבָדִים וְהִזְקִינוּ, \nמְשַׁלֵּם כְּשָׁעַת הַגְּזֵלָה. \nרְבִּי מֵאִיר אוֹמֵר: \nיֹאמַר לוֹ בָעֲבָדִים: \n\"הֲרֵי עַבְדָּךְ לְפָנֶיךָ!\" \n\nג\nגָּזַל מַטְבֵּעַ, וְנִסְדַּק, \nפֵּרוֹת, וְהִרְקִיבוּ, \nיַיִן, וְהֶחְמִיץ, \nמְשַׁלֵּם כְּשָׁעַת הַגְּזֵלָה. \nמַטְבֵּעַ, וְנִפְסַל, \nתְּרוּמָה, וְנִטַּמַּאת, \nחָמֵץ, וְעָבַר עָלָיו הַפֶּסַח, \nבְּהֵמָה, וְנֶעְבְּדָה בָהּ עֲבֵרָה, \nאוֹ שֶׁנִּפְסָלָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ, \nאוֹ שֶׁהָיְתָה יוֹצְאָה לִסָּקֵל, \nאוֹמֵר לוֹ: \n\"הֲרֵי שֶׁלָּךְ לְפָנֶיךָ!\" \n",
+ "ד\nנָתַן לָאֻמָּנִים לְתַקֵּן, וְקִלְקְלוּ, \nחַיָּבִין לְשַׁלֵּם. \nנָתַן לֶחָרָשׁ שִׁדָּה וְתֵבָה וּמִגְדָּל לְתַקֵּן, וְקִלְקֵל, \nחַיָּב לְשַׁלֵּם. \nהַבַּנַּי שֶׁקִּבֵּל עָלָיו אֶת הַכֹּתֶל לְסָתְרוֹ, \nוְשִׁבֵּר אֶת הָאֲבָנִים, אוֹ שֶׁהִזִּיק, \nחַיָּב לְשַׁלֵּם. \nהָיָה סוֹתֵר מִצַּד זֶה, וְנָפַל לְצַד אַחֵר, \nפָּטוּר. \nוְאִם מֵחֲמַת הַמַּכָּה, \nחַיָּב. \n",
+ "ה\nנָתַן צֶמֶר לַצַּבָּע וְהִקְדִּיחָה הַיּוֹרָה, \nנוֹתֵן לוֹ דְמֵי צִמְרוֹ. \nצְבָעוֹ כָאוּר, \nאִם הַשֶּׁבַח יוֹתֵר עַל הַיְצָאָה, \nנוֹתֵן לוֹ אֶת הַיְצָאָה, \nוְאִם הַיְצָאָה יְתֵרָה עַל הַשֶּׁבַח, \nנוֹתֵן לוֹ אֶת הַשֶּׁבַח. \n\nו\nלִצְבּוֹע לוֹ אָדֹם וּצְבָעוֹ שָׁחוֹר, \nשָׁחוֹר וּצְבָעוֹ אָדֹם, \nרְבִּי מֵאִיר אוֹמֵר: \nנוֹתֵן לוֹ דְמֵי צִמְרוֹ. \nרְבִּי יְהוּדָה אוֹמֵר: <יודה>\nאִם הַשֶּׁבַח יָתֵר עַל הַיְצָאָה, \nנוֹתֵן לוֹ אֶת הַיְצָאָה, \nוְאִם הַיְצָאָה יְתֵרָה עַל הַשֶּׁבַח, \nנוֹתֵן לוֹ אֶת הַשֶּׁבַח. \n",
+ "ז\nהַגּוֹזֵל אֶת חֲבֵרוֹ שׁוֹוֶה פְרוּטָה וְנִשְׁבַּע לוֹ, \nיוֹלִיכֶנּוּ אַחֲרָיו אֲפִלּוּ לְמָדַי. \nלֹא יִתֵּן לֹא לִבְנוֹ וְלֹא לִשְׁלוּחוֹ, \nאֲבָל נוֹתֵן הוּא לִשְׁלוּחַ בֵּית דִּין. \nוְאִם מֵת, יַחְזִיר לְיוֹרְשָׁיו. \n",
+ "ח\nנָתַן לוֹ אֶת הַקֶּרֶן, \nוְלֹא נָתַן לוֹ אֶת הַחֹמֶשׁ; \nמָחַל לוֹ עַל הַקֶּרֶן, \nוְלֹא מָחַל לוֹ עַל הַחֹמֶשׁ; \nמָחַל לוֹ עַל זֶה וְעַל זֶה, \nחוּץ מִפָּחוּת שׁוֹוֶה פְרוּטָה בַקֶּרֶן \nאֵינוּ צָרִיךְ לֵילֵךְ אַחֲרָיו. \n\nט\nנָתַן לוֹ אֶת הַחֹמֶשׁ, \nוְלֹא נָתַן לוֹ אֶת הַקֶּרֶן; \nמָחַל לוֹ עַל הַחֹמֶשׁ, \nוְלֹא מָחַל לוֹ עַל הַקֶּרֶן; \nמָחַל לוֹ עַל זֶה וְעַל זֶה, \nחוּץ מִשּׁוֹוֶה פְרוּטָה בַקֶּרֶן, \nהֲרֵי זֶה צָרִיךְ לֵילֵךְ אַחֲרָיו. \n",
+ "י\nנָתַן לוֹ אֶת הַקֶּרֶן, \nוְנִשְׁבַּע לוֹ עַל הַחֹמֶשׁ, \nהֲרֵי זֶה מְשַׁלֵּם חֹמֶשׁ עַל חֹמֶשׁ, \nעַד שֶׁיִּתְמַעֵט הַקֶּרֶן שׁוֹוֶה פְרוּטָה. \nוְכֵן בַּפִּקָּדוֹן, [שֶׁנֶּאֱמַר: (ויקרא ה,כא-כב) \n\"בְּפִקָּדוֹן] אוֹ בִתְשׁוּמֶת יָד אוֹ בְגָזֵל, \nאוֹ עָשַׁק אֶת עֲמִיתוֹ, \nאוֹ מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ, \nוְנִשְׁבַּע עַל שָׁקֶר\", \nהֲרֵי זֶה מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ וְאָשָׁם. \n\nיא\n\"אֵיכָן פִּקְדוֹנִי?\" \nאָמַר לוֹ \"אָבַד\", \n\"מַשְׁבִּיעָךְ אֲנִי\", \nוְאָמַר \"אָמֵן\", \nוְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁאֲכָלוֹ, \nמְשַׁלֵּם אֶת הַקֶּרֶן. \nהוֹדָה מֵעַצְמוֹ, \nמְשַׁלֵּם קֶרֶן וְחֹמֶשׁ וְאָשָׁם. \n",
+ "יב\n\"אֵיכָן פִּקְדוֹנִי?\" \nוְאָמַר לוֹ \"נִגְנַב\", \n\"מַשְׁבִּיעָךְ אֲנִי\", \nוְאָמַר \"אָמֵן\", \nוְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁגְּנָבוֹ, \nמְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. \nהוֹדָה מֵעַצְמוֹ, \nמְשַׁלֵּם קֶרֶן וְחֹמֶשׁ וְאָשָׁם. \n",
+ "יג\nהַגּוֹזֵל אֶת אָבִיו וְנִשְׁבַּע לוֹ, וּמֵת, \nהֲרֵי זֶה מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ לְבָנָיו וּלְאֶחָיו. \nוְאִם אֵינוּ רוֹצֶה, \nאוֹ שֶׁאֵין לוֹ לוֹוֶה, \nוּבַעֲלֵי הַחוֹב בָּאִין וְנִפְרָעִין. \n",
+ "יד\nהָאוֹמֵר לִבְנוֹ: \n\"קֻנָּם שֶׂאַתְּ נֶהְנֶה לִי!\" <קונס>\nאִם מֵת, יִירָשֶׁנּוּ. \n\"בְּחַיַּי וּבְמוֹתִי\", \nאִם מֵת, לֹא יִירָשֶׁנּוּ, \nוְיִתֵּן לְבָנָיו אוֹ לְאֶחָיו. \nאִם אֵין לוֹ לֹוֶה, \nוּבַעֲלֵי הַחוֹב בָּאִים וְנִפְרָעִים. \n",
+ "יה\nהַגּוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ, וּמֵת, \nהֲרֵי זֶה מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ לַכֹּהֲנִים, \nוְאָשָׁם לַמִּזְבֵּחַ, שֶׁנֶּאֱמַר: (במדבר ה,ח) \n\"וְאִם אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו, \nהָאָשָׁם הַמּוּשָׁב לַיי לַכֹּהֵן, \nמִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר בּוֹ עָלָיו\". \nהָיָה מַעֲלֶה אֶת הַכֶּסֶף וְאֶת הָאָשָׁם, וּמֵת, \nהַכֶּסֶף יִנָּתֵן לְבָנָיו, \nוְהָאָשָׁם יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. \n",
+ "נָתַן אֶת הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, \nאֵין הַיּוֹרְשִׁים יְכוּלִין לְהוֹצִיא מִיָּדָן, \nשֶׁנֶּאֱמַר: (במדבר ה,י) \n\"אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן, לוֹ יִהְיֶה\". \n\nיו\nנָתַן אֶת הַכֶּסֶף לִיהוֹיָרִיב וָאָשָׁם לִידַעְיָה, \nיָצָא. \nאָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, \nאִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, \nוְאִם לָאו, יַחְזֹר וְיָבִיא אָשָׁם אַחֵר. \nשֶׁהַמֵּבִיא גְּזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, \nיָצָא. \nאֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְּזֵלוֹ, \nלֹא יָצָא. \nנָתַן אֶת הַקֶּרֶן, וְלֹא נָתַן אֶת הַחֹמֶשׁ, \nאֵין הַחֹמֶשׁ מְעַכֵּב. \n\n\n\n"
+ ],
+ [
+ "א\nהַגּוֹזֵל וּמַאֲכִיל אֶת בָּנָיו, וּמַנִּיחַ לִפְנֵיהֶם, \nפְּטוּרִין מִלְּשַׁלֵּם. \nאִם הָיָה דָבָר שֶׁיֶּשׁ בּוֹ אַחְרָיוּת, \nחַיָּבִים לְשַׁלֵּם. \nאֵין פּוֹרְטִין לֹא מִתֵּבַת הַמּוֹכְסִים, \nוְלֹא מִכִּיס שֶׁלַּגַּבָּיִים, \nוְאֵין נוֹטְלִין מֵהֶן צְדָקָה. \nאֲבָל נוֹטֵל הוּא מִתּוֹךְ בֵּיתוֹ אוֹ מִן הַשּׁוּק. \n",
+ "ב\nנָטְלוּ מוֹכְסִים אֶת חֲמוֹרוֹ, \nוְנָתְנוּ לוֹ חֲמוֹר אַחֵר, \n[גָּזְלוּ] הַלֶּסְטִים כְּסוּתוֹ, \nוְנָתְנוּ לוֹ כְסוּת אַחֶרֶת, \nהֲרֵי אֵלּוּ שֶׁלּוֹ, \nמִפְּנֵי שֶׁהַבְּעָלִים מִתְיָאֲשִׁים מֵהֶן. \nהַמַּצִּיל מִיַּד הַנָּהָר, מִיַּד הַלֶּסְטִים, \nאִם נִתְיָאֲשׁוּ הַבְּעָלִים, \nהֲרֵי אֵלּוּ שֶׁלּוֹ. \nוְכֵן נְחִיל שֶׁלִּדְבוֹרִים, \nאִם נִתְיָאֲשׁוּ הַבְּעָלִים, \nהֲרֵי אֵלּוּ שֶׁלּוֹ. \nאָמַר רְבִּי יוֹחָנָן בֶּן בְּרוֹקָה: \nנֶאֱמֶנֶת אִשָּׁה אוֹ קָטָן לוֹמַר: \n\"מִכָּן יָצָא נְחִיל זֶה\". \nוּמְהַלֵּךְ בְּתוֹךְ שְׂדֵהוּ וְנוֹטֵל אֶת נְחִילוֹ, \nוְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. \nאֲבָל לֹא יָקֹץ אֶת הַסּוֹכֶה עַל מְנָת לִתֵּן דָּמִים. \nרְבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלִּרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nקוֹצֵץ וְנוֹתֵן דָּמִים. \n",
+ "ג\nהַמַּכִּיר כֵּלָיו אוֹ סְפָרָיו בְּיַד אַחֵר, \nאִם יָצָא לוֹ שֵׁם גְּנֵבָה בָעִיר, \nיִשָּׁבַע כַּמָּה הוֹצִיא, וְיִטֹּל. \nוְאִם לָאו, לֹא הַכֹּל מִמֶּנּוּ, שֶׁאֲנִי אוֹמֵר: <שני>\nמְכָרָן לְאַחֵר, וּלְקָחָן זֶה מִמֶּנּוּ. \n",
+ "ד\nזֶה בָא בַחֲבִיתוֹ שֶׁלַּיַּיִן, <בַחֲבִיתּוֹ>\nוְזֶה בָא בְכַדּוֹ שֶׁלִדְבַשׁ; \nנִסְדְּקָה חֲבִית שֶׁלַּדְּבַשׁ, \nוְשָׁפַךְ זֶה אֶת יֵינוֹ וְהִצִּיל אֶת הַדְּבַשׁ לְתוֹכוֹ, \nאֵין לוֹ אֶלָּא שְׂכָרוֹ; \nאִם אָמַר לוֹ: \n\"אַצִּיל אֶת שֶׁלָּךְ, וְאַתָּה נוֹתֵן לִי דְמֵי שֶׁלִּי\", \nחַיָּב לִתֵּן לוֹ. \n\nה\nשָׁטַף נָהָר חֲמוֹרוֹ וַחֲמוֹר חֲבֵרוֹ, \nשֶׁלּוֹ יָפֶה מָנֶה וְשֶׁלַּחֲבֵרוֹ מָאתַיִם, \nהִנִּיחַ אֶת שֶׁלּוֹ, וְהִצִּיל אֶת שֶׁלַּחֲבֵרוֹ, \nאֵין לוֹ אֶלָּא שְׂכָרוֹ. \nאִם אָמַר לוֹ: \n\"אַצִּיל אֶת שֶׁלָּךְ, וְאַתָּה נוֹתֵן לִי דְמֵי שֶׁלִּי\", \nחַיָּב לִתֵּן לוֹ. \n",
+ "ו\nהַגּוֹזֵל שָׂדֶה, וּנְטָלוּהָ הַמַּסִּיקִים, \nאִם מַכַּת מְדִינָה הוּא, \nאוֹמֵר לוֹ: \n\"הֲרֵי שֶׁלָּךְ לְפָנֶיךָ!\" \nוְאִם מֵחֲמַת הַגָּזְלָן, \nחַיָּב לְהַעֲמִיד לוֹ שָׂדֶה [אַחֶרֶת]. \nשְׁטָפָהּ נָהָר, \nאוֹמֵר לוֹ: \n\"הֲרֵי שֶׁלָּךְ לְפָנֶיךָ!\" \n",
+ "ז\nהַגּוֹזֵל אֶת חֲבֵרוֹ, \nאוֹ שֶׁלָּוָה הֵימֶנּוּ, \nאוֹ שֶׁהִפְקִיד לוֹ בַיּוֹשֵׁב, \nלֹא יַחְזִיר לוֹ בַמִּדְבָּר; \nעַל מְנָת לָצֵאת בַּמִּדְבָּר, \nיַחְזִיר לוֹ בַמִּדְבָּר. \n",
+ "ח\nהָאוֹמֵר לַחֲבֵרוֹ: \n\"גְּזַלְתִּיךָ\", \nוְ\"הִלְוִיתַנִי\", \n\"הִפְקַדְתָּ אֶצְלִי, \nוְאֵינִי יוֹדֵעַ אִם הֶחֱזַרְתִּי לָךְ, אִם לֹא הֶחֱזַרְתִּי\", \nחַיָּב לְשַׁלֵּם. \nאֲבָל \"אֵינִי יוֹדֵעַ אִם גְּזַלְתִּיךָ\", \nוְ\"אִם הִלְוִיתַנִי\", \n\"אִם הִפְקַדְתָּ אֶצְלִי, וְאִם הִפְקַדְתָּ\", \nפָּטוּר מִלְּשַׁלֵּם. \n",
+ "ט\nהַגּוֹנֵב טָלֶה מִן הָעֵדֶר וְהֶחֱזִירוֹ, \nמֵת אוֹ נִגְנַב, \nחַיָּב בְּאַחְרָיוּתוֹ. \nוְאִם לֹא יָדְעוּ הַבְּעָלִים בִּגְנֵבָתוֹ וּבַחֲזִירָתוֹ, \nוּמָנוּ אֶת הַצֹּאן וְהִיא שְׁלֵמָה, <מֶן הַצֹּאן>\nפָּטוּר מִלְּשַׁלֵּם. \n",
+ "י\nאֵין לוֹקְחִין מִן הָרוֹעִים צֶמֶר וְחָלָב וּגְדָיִים, \nוְלֹא מִשּׁוֹמְרֵי פֵרוֹת עֵצִים וּפֵרוֹת. \nאֲבָל לוֹקְחִין מִן הַנָּשִׁים [כְּלֵי צֶמֶר בִּיהוּדָה], \nכְּלֵי פִשְׁתָּן בַּגָּלִיל, וַעֲגָלִים בַּשָּׁרוֹן. \nוְכֻלָּם שֶׁאָמְרוּ \"הַטְמֵן!\" \nאָסוּר. \nוְלוֹקְחִין בֵּיצִים וְתַּרְנָגְלִים מִכָּל מָקוֹם. <ותורנגלים>\n",
+ "יא\nמֻכִּים שֶׁהַכּוֹבֵס מוֹצִיא, \nהֲרֵי אֵלּוּ שֶׁלּוֹ; \nשֶׁהַסָּרוּק מוֹצִיא, \nהֲרֵי הֵן שֶׁלְּבַעַל הַבַּיִת. \nהַכּוֹבֵס נוֹטֵל שְׁלֹשָׁה חוּטִין, וְהֵן שֶׁלּוֹ. \nיָתֵר מִכֵּן, שֶׁלְּבַעַל הַבַּיִת. \nוְאִם הָיָה שָׁחוֹר עַל גַּבֵּי לָבָן, \nנוֹטֵל אֶת הַכֹּל וְהֵן שֶׁלּוֹ. \n\nיב\nהַחַיָּט שֶׁשִּׁיֵּר מִן הַחוּט \nכְּדֵי לִתְפּוֹר בּוֹ מַטְלֵית שֶׁהִיא שָׁלוֹשׁ עַל שָׁלוֹשׁ, \nחַיָּב לְהַחְזִיר לַבְּעָלִים. <לחזיר> \nמַה שֶּׁחָרָשׁ מוֹצִיא בַמַּעְצָד, \nהֲרֵי אֵלּוּ שֶׁלּוֹ; \nוּבַכָּשִׁיל, \nהֲרֵי אֵלּוּ שֶׁלְּבַעַל הַבַּיִת. \nאִם הָיָה עוֹשֶׂה אֵצֶל בַּעַל הַבַּיִת, \nאַף הַנְּסֹרֶת שֶׁלְּבַעַל הַבַּיִת. \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..8021c853760015a343982d402e0378fdd457bbe2
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,128 @@
+{
+ "language": "he",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "ארבעה אבות נזיקים. השור. והבור. והמבעה. וההבער. לא הרי השור. כהרי המבעה. ולא הרי המבעה כהרי השור. ולא זה וזה שיש בהן רוח חיים. כהרי האש שאין בו רוח חיים. ולא זה וזה שדרכן לילך ולהזיק. כהרי הבור שאין דרכו לילך ולהזיק. הצד השוה שבהן שדרכן להזיק. ושמירתן עליך. וכשהזיק חב המזיק לשלם תשלומי נזק במיטב הארץ: ",
+ "כל שחבתי בשמירתו הכשרתי את נזקו. הכשרתי במקצת נזקו חבתי בתשלומין כהכשר כל נזקו. נכסים שאין בהן מעילה. נכסים של בני ברית. נכסים המיוחדים ובכל מקום חוץ מרשות המיוחדת למזיק ורשות הניזק והמזיק. וכשהזיק חב המזיק לשלם תשלומי נזק במיטב הארץ: ",
+ "שום כסף. ושוה כסף. בפני בית דין. ועל פי עדים בני חורין. בני ברית. והנשים בכלל הנזק. והניזק והמזיק בתשלומין: ",
+ "חמשה תמין וחמשה מועדין. הבהמה אינה מועדת. לא ליגח. ולא ליגוף. ולא לשוך. ולא לרבוץ. ולא לבעוט. השן מועדת לאכול את הראוי לה. הרגל מועדת לשבור בדרך הלוכה. ושור המועד. ושור המזיק ברשות הניזק. והאדם. הזאב. והארי. והדוב. והנמר. והברדלס. והנחש. הרי אלו מועדין. רבי אליעזר אומר בזמן שהן בני תרבות אינן מועדין. והנחש מועד לעולם. מה בין תם למועד אלא שהתם משלם חצי נזק מגופו ומועד משלם נזק שלם מן העלייה: "
+ ],
+ [
+ "כיצד הרגל מועדת. לשבר בדרך הלוכה. הבהמה מועדת להלך כדרכה ולשבר. היתה מבעטת. או שהיו צרורות מנתזין מתחת רגליה ושברה את הכלים משלם חצי נזק. דרסה על הכלי ושברתו ונפל על כלי ושברו. על הראשון משלם נזק שלם ועל האחרון משלם חצי נזק. התרנגולים מועדין להלך כדרכן ולשבר. היה דליל קשור ברגליו. או שהיה מהדס ומשבר את הכלים משלם חצי נזק: ",
+ "כיצד השן מועדת לאכול את הראוי לה. הבהמה מועדת לאכול פירות וירקות. אכלה כסות או כלים משלם חצי נזק. במה דברים אמורים ברשות הניזק. אבל ברשות הרבים פטור. אם נהנית משלם מה שנהנית. כיצד משלם מה שנהנית. אכלה מתוך הרחבה משלם מה שנהנית. מצדי הרחבה משלם מה שהזיקה. מפתח החנות משלם מה שנהנית. מתוך החנות משלם מה שהזיקה: ",
+ "הכלב והגדי שקפצו מראש הגג ושברו את הכלים. משלם נזק שלם מפני שהן מועדין. הכלב שנטל חררה והלך לגדיש. אכל החררה. והדליק הגדיש. על החררה משלם נזק שלם. ועל הגדיש משלם חצי נזק: ",
+ "איזה הוא תם ואיזה הוא מועד. מועד כל שהעידו בו שלשה ימים. ותם משיחזור בו שלשה ימים. דברי רבי יהודה. ר' מאיר אומר מועד שהעידו בו שלשה פעמים. ותם כל שיהו התינוקות ממשמשין בו ואינו נוגח: ",
+ "שור המזיק ברשות הניזק כיצד. נגח. נגף. נשך. רבץ. בעט. ברשות הרבים משלם חצי נזק. ברשות הניזק. רבי טרפון אומר נזק שלם. וחכמים אומרים חצי נזק. אמר להם רבי טרפון ומה במקום שהקל על השן ועל הרגל ברשות הרבים שהוא פטור. החמיר עליהם ברשות הניזק לשלם נזק שלם. מקום שהחמיר על הקרן ברשות הרבים לשלם חצי נזק. אינו דין שנחמיר עליה ברשות הניזק לשלם נזק שלם. אמרו לו דיו לבא מן הדין להיות כנדון מה ברשות הרבים חצי נזק אף ברשות הניזק חצי נזק. אמר להם אני לא אדון קרן מקרן אני אדון קרן מרגל ומה במקום שהקל על השן ועל הרגל ברשות הרבים החמיר בקרן. מקום שהחמיר על השן ועל הרגל ברשות הניזק אינו דין שנחמיר בקרן. אמרו לו דיו לבא מן הדין להיות כנדון מה ברשות הרבים חצי נזק אף ברשות הניזק חצי נזק: ",
+ "אדם מועד לעולם. בין שוגג בין מזיד. בין ער בין ישן. סימא את עין חברו ושבר את הכלים משלם נזק שלם: "
+ ],
+ [
+ "המניח את הכד ברשות הרבים ובא אחר ונתקל בה ושברה פטור. ואם הוזק בה. בעל החבית חייב בנזקו. נשברה כדו ברשות הרבים והוחלק אחד במים או שלקה בחרסיה חייב. רבי יהודה אומר במתכוין חייב. באינו מתכוין פטור: ",
+ "השופך מים ברשות הרבים והוזק בהן אחר חייב בנזקו. המצניע את הקוץ ואת הזכוכית. והגודר את גדרו בקוצים. וגדר שנפל לרשות הרבים. והוזקו בהן אחרים חייב בנזקן: ",
+ "המוציא את תבנו ואת קשו לרשות הרבים לזבלים. והוזק בהן אחר. חייב בנזקו. וכל הקודם בהן זכה. רבן שמעון בן גמליאל אומר כל המקלקלין ברשות הרבים והזיקו. חייבין לשלם. וכל הקודם בהן זכה. ההופך את הגלל ברשות הרבים והוזק בהן אחר חייב בנזקו: ",
+ "שני קדרין שהיו מהלכין זה אחר זה. ונתקל הראשון ונפל. ונתקל השני בראשון. הראשון חייב בנזקי שני: ",
+ "זה בא בחביתו וזה בא בקורתו. נשברה כדו של זה בקורתו של זה פטור. שלזה רשות להלך ולזה רשות להלך. היה בעל קורה ראשון ובעל חבית אחרון. נשברה חבית בקורה פטור בעל הקורה. ואם עמד בעל הקורה חייב. ואם אמר לבעל החבית עמוד פטור. היה בעל חבית ראשון ובעל קורה אחרון. נשברה חבית בקורה חייב. ואם עמד בעל חבית פטור. ואם אמר לבעל קורה עמוד חייב. וכן זה בא בנרו וזה בפשתנו: ",
+ "שנים שהיו מהלכין ברשות הרבים. אחד רץ ואחד מהלך. או שהיו שניהם רצים. והזיקו זה את זה. שניהם פטורין: ",
+ "המבקע ברשות היחיד והזיק ברשות הרבים. ברשות הרבים והזיק ברשות היחיד. ברשות היחיד והזיק ברשות היחיד אחר. חייב: ",
+ "שני שוורים תמים שחבלו זה את זה משלמים במותר חצי נזק. שניהם מועדים משלמים במותר נזק שלם. אחד תם. ואחד מועד. מועד בתם משלם במותר נזק שלם. תם במועד משלם במותר חצי נזק. וכן שני אנשים שחבלו זה בזה משלמים במותר נזק שלם. אדם במועד. ומועד באדם. משלם במותר נזק שלם. אדם בתם ותם באדם. אדם בתם משלם במותר נזק שלם. תם באדם משלם במותר חצי נזק. רבי עקיבא אומר אף תם שחבל באדם משלם במותר נזק שלם: ",
+ "שור שוה מנה שנגח שור שוה מאתים ואין הנבלה יפה כלום. נוטל את השור. שור שוה מאתים שנגח שור שוה מאתים ואין הנבלה יפה כלום. אמר רבי מאיר על זה נאמר (שמות כא, לה) ומכרו את השור החי וחצו את כספו. אמר לו רבי יהודה וכן הלכה. קיימת ומכרו את השור החי וחצו את כספו. ולא קיימת וגם את המת יחצון. ואיזה. זה שור שוה מאתים שנגח שור שוה מאתים והנבלה יפה חמשים זוז. שזה נוטל חצי החי וחצי המת. וזה נוטל חצי החי וחצי המת: ",
+ "יש חייב על מעשה שורו ופטור על מעשה עצמו. פטור על מעשה שורו וחייב על מעשה עצמו. שורו שבייש פטור והוא שבייש חייב. שורו שסימא את עין עבדו והפיל את שינו פטור. והוא שסימא את עין עבדו והפיל את שינו חייב. שורו שחבל באביו ואמו חייב. והוא שחבל באביו ואמו פטור. שורו שהדליק את הגדיש בשבת חייב. והוא שהדליק את הגדיש בשבת פטור. מפני שהוא מתחייב בנפשו: ",
+ "שור שהיה רודף אחר שור אחר והוזק. זה אומר שורך הזיק. וזה אומר לא כי אלא בסלע לקה. המוציא מחבירו עליו הראיה. היו שנים רודפים אחר אחד. זה אומר שורך הזיק וזה אומר שורך הזיק שניהם פטורין. אם היו שניהן של איש אחד שניהן חייבים. היה אחד גדול ואחד קטן. הניזק אומר גדול הזיק. והמזיק אומר לא כי אלא קטן הזיק. אחד תם ואחד מועד. הניזק אומר מועד הזיק. והמזיק אומר לא כי אלא תם הזיק. המוציא מחברו עליו הראיה. היו הניזוקין שנים אחד גדול ואחד קטן. והמזיקים שנים אחד גדול ואחד קטן. הניזק אומר גדול הזיק את הגדול וקטן את הקטן. ומזיק אומר לא כי אלא קטן את הגדול וגדול את הקטן. אחד תם ואחד מועד. הניזק אומר מועד הזיק את הגדול ותם את הקטן. והמזיק אומר לא כי אלא תם את הגדול ומועד את הקטן. המוציא מחברו עליו הראיה: "
+ ],
+ [
+ "שור שנגח ארבעה וחמשה שוורים זה אחר זה ישלם לאחרון שבהם. ואם יש בו מותר יחזיר לשלפניו. ואם יש בו מותר יחזיר לשלפני פניו. והאחרון אחרון נשכר דברי רבי מאיר. רבי שמעון אומר שור שוה מאתים שנגח שור שוה מאתים ואין הנבלה יפה כלום זה נוטל מנה וזה נוטל מנה. חזר ונגח שור אחר שוה מאתים האחרון נוטל מנה ושלפניו זה נוטל חמשים זוז וזה נוטל חמשים זוז. חזר ונגח שור אחר שוה מאתים האחרון נוטל מנה. ושלפניו חמשים זוז ושנים הראשונים דינר זהב: ",
+ "שור שהוא מועד למינו ואינו מועד לשאינו מינו. מועד לאדם ואינו מועד לבהמה. מועד לקטנים ואינו מועד לגדולים. את שהוא מועד לו משלם נזק שלם ואת שאינו מועד לו משלם חצי נזק. אמרו לפני רבי יהודה הרי שהיה מועד לשבתות ואינו מועד לחול. אמר להם לשבתות משלם נזק שלם לימות החול משלם חצי נזק. אימתי הוא תם. משיחזור בו שלשה ימי שבתות: ",
+ "שור של ישראל שנגח שור של הקדש ושל הקדש שנגח לשור של ישראל פטור. שנאמר (שמות כא, לה) שור רעהו ולא שור של הקדש. שור של ישראל שנגח לשור של עוכד כוכבים פטור. ושל עובד כוכבים שנגח לשור של ישראל בין תם בין מועד משלם נזק שלם: ",
+ "שור של פקח שנגח שור של חרש שוטה וקטן חייב. ושל חרש שוטה וקטן שנגח שור של פקח פטור. שור של חרש שוטה וקטן שנגח. בית דין מעמידין להן אפוטרופוס. ומעידין להן בפני אפוטרופוס. נתפקח החרש. נשתפה השוטה. והגדיל הקטן. חזר לתמותו דברי רבי מאיר. רבי יוסי אומר הרי הוא בחזקתו. שור האצטדין אינו חייב מיתה שנאמר (שמות כא, כח) כי יגח ולא שיגיחוהו: ",
+ "שור שנגח את האדם ומת. מועד משלם כופר. ותם פטור מן הכופר. וזה וזה חייבים מיתה. וכן בבן וכן בבת. נגח עבד או אמה. נותן שלשים סלעים. בין שהוא יפה מנה ובין שאינו יפה אלא דינר אחד: ",
+ "שור שהיה מתחכך בכותל ונפל על האדם. נתכוין להרוג את הבהמה והרג את האדם. לעובד כוכבים והרג בן ישראל. לנפלים והרג בן קיימא פטור: ",
+ "שור האשה. שור היתומים שור האפוטרופוס. שור המדבר. שור ההקדש. שור הגר שמת ואין לו יורשים הרי אלו חייבים מיתה. רבי יהודה אומר שור המדבר שור ההקדש שור הגר שמת פטורים מן המיתה. לפי שאין להם בעלים: ",
+ "שור שהוא יוצא להסקל והקדישו בעליו אינו מוקדש. שחטו. בשרו אסור. ואם עד שלא נגמר דינו הקדישו בעליו מוקדש. ואם שחטו. בשרו מותר: ",
+ "מסרו לשומר חנם. ולשואל. לנושא שכר. ולשוכר. נכנסו תחת הבעלים. מועד משלם נזק שלם ותם משלם חצי נזק. קשרו בעליו במוסרה ונעל בפניו כראוי. ויצא והזיק. אחד תם ואחד מועד חייב. דברי רבי מאיר. רבי יהודה אומר תם חייב. ומועד פטור. שנאמר (שמות כא, לו) ולא ישמרנו בעליו ושמור הוא זה. רבי אליעזר אומר אין לו שמירה אלא סכין: "
+ ],
+ [
+ "שור שנגח את הפרה ונמצא עוברה בצדה. ואין ידוע אם עד שלא נגחה ילדה. אם משנגחה ילדה. משלם חצי נזק לפרה. ורביע נזק לולד. וכן פרה שנגחה את השור ונמצא ולדה בצדה. ואין ידוע אם עד שלא נגחה ילדה. אם משנגחה ילדה. משלם חצי נזק מן הפרה ורביע נזק מן הולד: ",
+ "הקדר שהכניס קדרותיו לחצר בעל הבית שלא ברשות ושברתן בהמתו של בעל הבית פטור. ואם הוזקה בהן. בעל הקדרות חייב. ואם הכניס ברשות בעל חצר חייב. הכניס פירותיו לחצר בעל הבית שלא ברשות ואכלתן בהמתו של בעל הבית פטור. ואם הוזקה בהן בעל הפירות חייב. ואם הכניס ברשות בעל החצר חייב: ",
+ "הכניס שורו לחצר בעל הבית שלא ברשות. ונגחו שורו של בעל הבית. או שנשכו כלבו של בעל הבית פטור. נגח הוא שורו של בעל הבית חייב. נפל לבורו והבאיש מימיו חייב. היה אביו או בנו לתוכו משלם את הכופר. ואם הכניס ברשות בעל החצר חייב. רבי אומר בכולן אינו חייב עד שיקבל עליו לשמור: ",
+ "שור שהיה מתכוון לחבירו והכה את האשה ויצאו ילדיה פטור מדמי ולדות. ואדם שהיה מתכוון לחבירו והכה את האשה ויצאו ילדיה משלם דמי ולדות. כיצד משלם דמי ולדות. שמין את האשה כמה היא יפה עד שלא ילדה וכמה היא יפה משילדה. אמר רבן שמעון בן גמליאל אם כן משהאשה יולדת משבחת. אלא שמין את הולדות כמה הן יפין ונותן לבעל. ואם אין לה בעל נותן ליורשיו. היתה שפחה ונשתחררה. או גיורת פטור: ",
+ "החופר בור ברשות היחיד. ופתחו לרשות הרבים. או ברשות הרבים ופתחו לרשות היחיד. ברשות היחיד ופתחו לרשות היחיד אחר. חייב. החופר בור ברשות הרבים ונפל לתוכו שור או חמור ומת חייב. אחד החופר בור. שיח. ומערה. חריצין. ונעיצין. חייב. אם כן למה נאמר בור. מה בור שיש בו כדי להמית עשרה טפחים אף כל שיש בו כדי להמית עשרה טפחים. היו פחותין מעשרה טפחים ונפל לתוכו שור או חמור ומת פטור. ואם הוזק בו חייב: ",
+ "בור של שני שותפין. עבר עליו הראשון ולא כסהו והשני ולא כסהו השני חייב. כסהו הראשון ובא השני ומצאו מגולה ולא כסהו. השני חייב. כסהו כראוי ונפל לתוכו שור או חמור ומת פטור. לא כסהו כראוי ונפל לתוכו שור או חמור ומת חייב. נפל לפניו מקול הכרייה חייב. לאחריו מקול הכרייה פטור. נפל לתוכו שור וכליו ונשתברו. חמור וכליו ונתקרעו. חייב על הבהמה ופטור על הכלים. נפל לתוכו שור חרש. שוטה. וקטן. חייב. בן או בת עבד או אמה פטור: ",
+ "אחד שור ואחד כל בהמה לנפילת הבור. ולהפרשת הר סיני. ולתשלומי כפל. ולהשבת אבידה. לפריקה. לחסימה. לכלאים. ולשבת. וכן חיה ועוף כיוצא בהן. אם כן למה נאמר שור או חמור אלא שדבר הכתוב בהווה: "
+ ],
+ [
+ "הכונס צאן לדיר ונעל בפניה כראוי ויצאה והזיקה פטור. לא נעל בפניה כראוי ויצאה והזיקה חייב. נפרצה בלילה או שפרצוה לסטים ויצאה והזיקה פטור. הוציאוה לסטים. לסטים חייבים: ",
+ "הניחה בחמה או שמסרה לחרש שוטה וקטן. ויצאה והזיקה חייב. מסרה לרועה נכנס רועה תחתיו. נפלה לגינה ונהנית משלמת מה שנהנית ירדה כדרכה והזיקה משלמת מה שהזיקה. כיצד משלמת מה שהזיקה. שמין בית סאה באותה שדה כמה היתה יפה וכמה היא יפה. רבי שמעון אומר אכלה פירות גמורים משלמת פירות גמורים אם סאה סאה. אם סאתים סאתים: ",
+ "המגדיש בתוך שדה של חבירו שלא ברשות ואכלתן בהמתו של בעל השדה פטור. ואם הוזקה בהן. בעל הגדיש חייב. ואם הגדיש ברשות בעל השדה חייב: ",
+ "השולח את הבערה ביד חרש. שוטה וקטן. פטור בדיני אדם וחייב בדיני שמים. שלח ביד פקח הפקח חייב. אחד הביא את האור ואחד הביא את העצים. המביא את העצים חייב. אחד הביא את העצים ואחד הביא את האור. המביא את האור חייב. בא אחר וליבה המלבה חייב. ליבתה הרוח כולן פטורין. השולח את הבערה ואכלה עצים. או אבנים. או עפר. חייב. שנאמר (שמות כב, ה) כי תצא אש ומצאה קוצים ונאכל גדיש או הקמה או השדה שלם ישלם המבעיר את הבערה. עברה גדר שהוא גבוה ארבע אמות. או דרך הרבים או נהר פטור. המדליק בתוך שלו עד כמה תעבור הדליקה. רבי אלעזר בן עזריה אומר רואין אותו כאילו הוא באמצע בית כור. רבי אליעזר אומר ששה עשר אמות כדרך רשות הרבים. רבי עקיבא אומר חמשים אמה. רבי שמעון אומר (שמות כב, ה) שלם ישלם המבעיר את הבערה הכל לפי הדליקה: ",
+ "המדליק את הגדיש והיו בו כלים ודלקו רבי יהודה אומר ישלם מה שבתוכו. וחכמים אומרים אינו משלם אלא גדיש של חטין. או של שעורים. היה גדי כפות לו ועבד סמוך לו ונשרף עמו חייב. עבד כפות לו וגדי סמוך לו ונשרף עמו פטור. ומודים חכמים לרבי יהודה במדליק את הבירה שהוא משלם כל מה שבתוכו. שכן דרך בני אדם להניח בבתים: ",
+ "גץ שיצא מתחת הפטיש והזיק חייב. גמל שהיה טעון פשתן ועבר ברשות הרבים. ונכנס פשתנו לתוך החנות. ודלקו בנרו של חנוני והדליק את הבירה. בעל הגמל חייב. הניח חנוני נרו מבחוץ החנוני חייב. רבי יהודה אומר בנר חנוכה פטור: "
+ ],
+ [
+ "מרובה מדת תשלומי כפל ממדת תשלומי ארבעה וחמשה. שמדת תשלומי כפל נוהגת בין בדבר שיש בו רוח חיים. ובין בדבר שאין בו רוח חיים. ומדת תשלומי ארבעה וחמשה. אינה נוהגת אלא בשור ושה בלבד. שנאמר (שמות כא, לז) כי יגנוב איש שור או שה וטבחו או מכרו וגו'. אין הגונב אחר הגנב משלם תשלומי כפל. ולא הטובח ולא המוכר אחר הגנב. משלם תשלומי ארבעה וחמשה: ",
+ "גנב על פי שנים וטבח ומכר על פיהם או על פי שנים אחרים משלם תשלומי ארבעה וחמשה. גנב ומכר בשבת. גנב ומכר לעבודה זרה. גנב וטבח ביום הכפורים גנב משל אביו וטבח ומכר ואחר כך מת אביו. גנב וטבח ואחר כך הקדיש. משלם תשלומי ארבעה וחמשה. גנב וטבח לרפואה או לכלבים. השוחט ונמצא טרפה. השוחט חולין בעזרה. משלם תשלומי ארבעה וחמשה. רבי שמעון פוטר בשני אלו: ",
+ "גנב על פי שנים וטבח ומכר על פיהם ונמצאו זוממין משלמין הכל. גנב על פי שנים וטבח ומכר על פי שנים אחרים. אלו ואלו נמצאו זוממין. הראשונים משלמין תשלומי כפל. והאחרונים משלמין תשלומי שלשה. נמצאו אחרונים זוממין. הוא משלם תשלומי כפל. והן משלמין תשלומי שלשה. אחד מן האחרונים זומם. בטל העדות שניה. אחד מן הראשונים זומם. בטלה כל העדות. שאם אין גניבה אין טביחה ואין מכירה: ",
+ "גנב על פי שנים וטבח ומכר על פי עד אחד. או על פי עצמו. משלם תשלומי כפל ואינו משלם תשלומי ארבעה וחמשה. גנב וטבח בשבת. גנב וטבח לעבודה זרה. גנב משל אביו ומת אביו ואחר כך טבח ומכר. גנב והקדיש ואחר כך טבח ומכר. משלם תשלומי כפל. ואינו משלם תשלומי ארבעה וחמשה. רבי שמעון אומר קדשים שחייב באחריותם משלם תשלומי ארבעה וחמשה. שאין חייב באחריותם פטור: ",
+ "מכרו חוץ מאחד ממאה שבו. או שהיתה לו בו שותפות. השוחט ונתנבלה בידו. הנוחר והמעקר. משלם תשלומי כפל. ואינו משלם תשלומי ארבעה וחמשה. גנב ברשות הבעלים. וטבח ומכר חוץ מרשותם. או שגנב חוץ מרשותם. וטבח ומכר ברשותם. או שגנב וטבח ומכר חוץ מרשותם. משלם תשלומי ארבעה וחמשה. אבל גנב וטבח ומכר ברשותם. פטור: ",
+ "היה מושכו ויוצא ומת ברשות הבעלים. פטור. הגביהו או שהוציאו מרשות הבעלים ומת חייב. נתנו לבכורות בנו או לבעל חובו. לשומר חנם. ולשואל. לנושא שכר ולשוכר. והיה מושכו ומת ברשות הבעלים. פטור. הגביהו או שהוציאו מרשות הבעלים ומת. חייב: ",
+ "אין מגדלין בהמה דקה בארץ ישראל אבל מגדלין בסוריא. ובמדברות שבארץ ישראל. אין מגדלין תרנגולים בירושלם מפני הקדשים. ולא כהנים בארץ ישראל. מפני הטהרות. אין מגדלין חזירים בכל מקום. לא יגדל אדם את הכלב אלא אם כן היה קשור בשלשלת. אין פורסין נישבים ליונים אלא אם כן היה רחוק מן הישוב שלשים ריס: "
+ ],
+ [
+ "החובל בחברו חייב עליו משום חמשה דברים. בנזק. בצער. ברפוי. בשבת. ובבשת. בנזק כיצד. סימא את עינו. קטע את ידו. שיבר את רגלו. רואין אותו כאילו הוא עבד נמכר בשוק ושמין כמה היה יפה. וכמה הוא יפה. צער. כואו בשפוד או במסמר ואפילו על צפורנו מקום שאינו עושה חבורה. אומדין כמה אדם כיוצא בזה רוצה ליטול להיות מצטער כך. רפוי. הכהו חייב לרפאותו. עלו בו צמחים. אם מחמת המכה. חייב. שלא מחמת המכה. פטור. חייתה ונסתרה. חייתה ונסתרה. חייב לרפאותו. חייתה כל צרכה. אינו חייב לרפאותו. שבת רואין אותו כאילו הוא שומר קשואין. שכבר נתן לו דמי ידו ודמי רגלו. בשת הכל לפי המבייש והמתבייש. המבייש את הערום. המבייש את הסומא. והמבייש את הישן. חייב. וישן שבייש פטור. נפל מן הגג והזיק ובייש. חייב על הנזק. ופטור על הבושת. שנאמר (דברים כה, יא) ושלחה ידה והחזיקה במבושיו. אינו חייב על הבשת עד שיהא מתכוין: ",
+ "זה חומר באדם מבשור. שהאדם משלם נזק. צער. רפוי. שבת. ובשת. ומשלם דמי ולדות. ושור אינו משלם אלא נזק. ופטור מדמי ולדות: ",
+ "המכה את אביו ואת אמו ולא עשה בהם חבורה. וחובל בחבירו ביום הכפורים. חייב בכולן. החובל בעבד עברי. חייב בכולן. חוץ מן השבת. בזמן שהוא שלו. החובל בעבד כנעני של אחרים חייב בכולן. רבי יהודה אומר אין לעבדים בושת: ",
+ "חרש שוטה וקטן פגיעתן רעה. החובל בהן חייב. והם שחבלו באחרים פטורין. העבד והאשה פגיעתן רעה. החובל בהן חייב. והם שחבלו באחרים פטורין. אבל משלמין לאחר זמן. נתגרשה האשה. נשתחרר העבד. חייבין לשלם: ",
+ "המכה אביו ואמו ועשה בהן חבורה. והחובל בחברו בשבת. פטור מכולן. מפני שהוא נדון בנפשו. והחובל בעבד כנעני שלו פטור מכולן: ",
+ "התוקע לחבירו נותן לו סלע. רבי יהודה אומר משום רבי יוסי הגלילי. מנה. סטרו. נותן לו מאתים זוז. לאחר ידו. נותן לו ארבע מאות זוז. צרם באזנו. תלש בשערו. רקק והגיע בו רוקו. העביר טליתו ממנו. פרע ראש האשה בשוק. נותן ארבע מאות זוז. זה הכלל הכל לפי כבודו. אמר רבי עקיבא אפילו עניים שבישראל רואין אותם כאילו הם בני חורין שירדו מנכסיהם שהם בני אברהם יצחק ויעקב. ומעשה באחד שפרע ראש האשה בשוק. באת לפני רבי עקיבא וחייבו ליתן לה ארבע מאות זוז. אמר לו רבי תן לי זמן. ונתן לו זמן. שמרה עומדת על פתח חצרה ושבר את הכד בפניה ובו כאיסר שמן. גלתה את ראשה והיתה מטפחת ומנחת ידה על ראשה. העמיד עליה עדים ובא לפני רבי עקיבא. אמר לו. רבי לזו אני נותן ארבע מאות זוז. אמר לו. לא אמרת כלום. החובל בעצמו אף על פי שאינו רשאי פטור. אחרים שחבלו בו חייבין. והקוצץ נטיעותיו אף על פי שאינו רשאי פטור. אחרים שקצצו את נטיעותיו חייבים: ",
+ "אף על פי שהוא נותן לו. אין נמחל לו עד שיבקש ממנו. שנאמר (בראשית כ, ז) ועתה השב אשת וגומר. ומנין שלא יהא המוחל אכזרי. שנאמר (בראשית כ, יז) ויתפלל אברהם אל האלהים וירפא אלהים את אבימלך וגומר. האומר סמא את עיני. קטע את ידי. שבר את רגלי. חייב. על מנת לפטור חייב. קרע את כסותי. שבר את כדי. חייב. על מנת לפטור. פטור. עשה כן לאיש פלוני. על מנת לפטור. חייב. בין בגופו בין בממונו: "
+ ],
+ [
+ "הגוזל עצים ועשאן כלים. צמר. ועשאן בגדים. משלם כשעת הגזלה. גזל פרה מעוברת וילדה. רחל טעונה וגזזה. משלם דמי פרה העומדת לילד. דמי רחל העומדת ליגזז. גזל פרה ונתעברה אצלו וילדה. רחל ונטענה אצלו וגזזה. משלם כשעת הגזלה. זה הכלל כל הגזלנים משלמין כשעת הגזלה: ",
+ "גזל בהמה והזקינה. עבדים והזקינו. משלם כשעת הגזלה. רבי מאיר אומר. בעבדים אומר לו הרי שלך לפניך. גזל מטבע ונסדק. פירות והרקיבו. יין והחמיץ. משלם כשעת הגזלה. מטבע ונפסל. תרומה ונטמאת. חמץ ועבר עליו הפסח. בהמה ונעבדה בה עבירה. או שנפסלה מעל גבי המזבח. או שהיתה יוצאת ליסקל. אומר לו הרי שלך לפניך: ",
+ "נתן לאומנין לתקן וקילקלו. חייבין לשלם. נתן לחרש שידה תיבה ומגדל לתקן וקלקל. חייב לשלם. והבנאי שקבל עליו לסתור את הכותל. ושבר את האבנים. או שהזיק. חייב לשלם. היה סותר מצד זה ונפל מצד אחר. פטור. ואם מחמת המכה. חייב: ",
+ "הנותן צמר לצבע והקדיחתו יורה נותן לו דמי צמרו. צבעו כאור אם השבח יותר על היציאה נותן לו את היציאה. ואם היציאה יתירה על השבח. נותן לו את השבח. לצבוע לו אדום וצבעו שחור. שחור וצבעו אדום. רבי מאיר אומר נותן לו דמי צמרו. רבי יהודה אומר אם השבח יתר על היציאה. נותן לו את היציאה. ואם היציאה יתר על השבח. נותן לו את השבח: ",
+ "הגוזל את חבירו שוה פרוטה ונשבע לו. יוליכנו אחריו אפילו למדי. לא יתן לא לבנו. ולא לשלוחו. אבל נותן לשליח בית דין. ואם מת יחזיר ליורשיו: ",
+ "נתן לו את הקרן ולא נתן לו את החומש. מחל לו על הקרן. ולא מחל לו על החומש. מחל לו על זה ועל זה חוץ מפחות משוה פרוטה בקרן. אינו צריך לילך אחריו. נתן לו את החומש ולא נתן לו את הקרן. מחל לו על החומש ולא מחל לו על הקרן. מחל לו על זה ועל זה. חוץ משוה פרוטה בקרן. צריך לילך אחריו: ",
+ "נתן לו את הקרן ונשבע לו על החומש. הרי זה משלם חומש על חומש עד שיתמעט הקרן פחות משוה פרוטה. וכן בפקדון שנאמר (ויקרא ה, כא) בפקדון או בתשומת יד או בגזל או עשק את עמיתו או מצא אבידה וכחש בה ונשבע על שקר. הרי זה משלם קרן וחומש ואשם. היכן פקדוני אמר לו אבד. משביעך אני ואמר אמן. והעדים מעידים אותו שאכלו. משלם קרן. הודה מעצמו משלם קרן וחומש ואשם: ",
+ "היכן פקדוני אמר לו נגנב. משביעך אני ואמר אמן. והעדים מעידין אותו שגנבו. משלם תשלומי כפל. הודה מעצמו משלם קרן וחומש ואשם: ",
+ "הגוזל את אביו ונשבע לו ומת. הרי זה משלם קרן וחומש לבניו. או לאחיו. ואם אינו רוצה או שאין לו. לוה ובעלי חוב באים ונפרעים: ",
+ "האומר לבנו קונם אי אתה נהנה משלי. אם מת יירשנו. בחייו ובמותו אם מת לא יירשנו. ויחזיר לבניו או לאחיו. ואם אין לו. לוה ובעלי חוב באים ונפרעים: ",
+ "הגוזל את הגר ונשבע לו ומת. הרי זה משלם קרן וחומש לכהנים ואשם למזבח. שנאמר (במדבר ה, ח) ואם אין לאיש גואל להשיב האשם אליו האשם המושב לה' לכהן מלבד איל הכפורים אשר יכפר בו עליו. היה מעלה את הכסף ואת האשם ומת. הכסף ינתן לבניו והאשם ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה: ",
+ "נתן הכסף לאנשי משמר ומת. אין היורשים יכולין להוציא מידם. שנאמר (במדבר ה, י) איש אשר יתן לכהן לו יהיה. נתן הכסף ליהויריב ואשם לידעיה. יצא. אשם ליהויריב וכסף לידעיה אם קיים האשם יקריבוהו בני ידעיה. ואם לא. יחזיר ויביא אשם אחר. שהמביא גזילו עד שלא הביא אשמו יצא. הביא אשמו עד שלא הביא גזילו לא יצא. נתן את הקרן ולא נתן את החומש. אין החומש מעכב: "
+ ],
+ [
+ "הגוזל ומאכיל את בניו והניח לפניהם פטורין מלשלם. ואם היה דבר שיש בו אחריות חייבין לשלם. אין פורטין לא מתיבת המוכסין. ולא מכיס של גבאין ואין נוטלין מהם צדקה. אבל נוטל הוא מתוך ביתו או מן השוק: \n",
+ "נטלו מוכסין את חמורו ונתנו לו חמור אחר. גזלו לסטים את כסותו ונתנו לו כסות אחרת. הרי אלו שלו מפני שהבעלים מתיאשין מהן. המציל מן הנהר. או מן הגייס. או מן הלסטים. אם נתיאשו הבעלים. הרי אלו שלו. וכן נחיל של דבורים. אם נתיאשו הבעלים. הרי אלו שלו. אמר ר' יוחנן בן ברוקה נאמנת אשה או קטן לומר מכאן יצא נחיל זה. ומהלך בתוך שדה חבירו להציל את נחילו. ואם הזיק משלם מה שהזיק. אבל לא יקוץ את סוכו על מנת ליתן את הדמים. רבי ישמעאל בנו של ר' יוחנן בן ברוקה אומר. אף קוצץ ונותן את הדמים: \n",
+ "המכיר כליו וספריו ביד אחר ויצא לו שם גניבה בעיר. ישבע לו לוקח כמה נתן ויטול. ואם לאו לא כל הימנו. שאני אומר מכרן לאחר ולקחן זה הימנו: \n",
+ "זה בא בחביתו של יין וזה בא בכדו של דבש. נסדקה חבית של דבש ושפך זה את יינו והציל את הדבש לתוכו. אין לו אלא שכרו. ואם אמר אציל את שלך ואתה נותן לי דמי שלי. חייב ליתן לו. שטף נהר חמורו וחמור חבירו. שלו יפה מנה ושל חבירו מאתים. הניח זה את שלו והציל את של חבירו אין לו אלא שכרו. ואם אמר לו אני אציל את שלך. ואתה נותן לי את שלי חייב ליתן לו: \n",
+ "הגוזל שדה מחבירו. ונטלוהו מסיקין. אם מכת מדינה היא אומר לו הרי שלך לפניך. ואם מחמת הגזלן חייב להעמיד לו שדה אחר. שטפה נהר אומר לו הרי שלך לפניך: \n",
+ "הגוזל את חבירו או שלוה הימנו או שהפקיד לו בישוב. לא יחזיר לו במדבר. על מנת לצאת במדבר. יחזיר לו במדבר: \n",
+ "האומר לחבירו גזלתיך הלויתני הפקדת אצלי. ואיני יודע אם החזרתי לך אם לא החזרתי לך. חייב לשלם. אבל אם אמר לו איני יודע אם גזלתיך. אם הלויתני. אם הפקדת אצלי. פטור מלשלם: \n",
+ "הגונב טלה מן העדר והחזירו ומת. או נגנב. חייב באחריותו. לא ידעו בעלים לא בגניבתו ולא בחזירתו ומנו את הצאן ושלימה היא פטור: \n",
+ "אין לוקחים מן הרועים צמר. וחלב. וגדיים. ולא משומרי פירות. עצים ופירות. אבל לוקחין מן הנשים כלי צמר ביהודה וכלי פשתן בגליל. ועגלים בשרון. וכולן שאמרו להטמין אסור. ולוקחין ביצים ותרנגולים מכל מקום: \n",
+ "מוכין שהכובס מוציא. הרי אלו שלו. ושהסורק מוציא הרי אלו של בעל הבית. הכובס נוטל שלשה חוטין והן שלו. יתר מכן הרי אלו של בעל הבית. אם היה השחור על גבי הלבן נוטל את הכל והן שלו. החייט ששייר מן החוט כדי לתפור בו. ומטלית שהיא שלש על שלש. הרי אלו של בעל הבית. מה שהחרש מוציא במעצד. הרי אלו שלו. ובכשיל. של בעל הבית. ואם היה עושה אצל בעל הבית. אף הנסרות של בעל הבית: \n\n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..d8976df12e0cf37feee73a562d82f66af5833054
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/Torat Emet 357.json
@@ -0,0 +1,126 @@
+{
+ "language": "he",
+ "title": "Mishnah Bava Kamma",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "אַרְבָּעָה אֲבוֹת נְזִיקִין, הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר. לֹא הֲרֵי הַשּׁוֹר כַּהֲרֵי הַמַּבְעֶה, וְלֹא הֲרֵי הַמַּבְעֶה כַּהֲרֵי הַשּׁוֹר. וְלֹא זֶה וָזֶה, שֶׁיֵּשׁ בָּהֶן רוּחַ חַיִּים, כַּהֲרֵי הָאֵשׁ, שֶׁאֵין בּוֹ רוּחַ חַיִּים. וְלֹא זֶה וָזֶה, שֶׁדַּרְכָּן לֵילֵךְ וּלְהַזִּיק, כַּהֲרֵי הַבּוֹר, שֶׁאֵין דַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁדַּרְכָּן לְהַזִּיק וּשְׁמִירָתָן עָלֶיךָ. וּכְשֶׁהִזִּיק, חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ: \n",
+ "כָּל שֶׁחַבְתִּי בִשְׁמִירָתוֹ, הִכְשַׁרְתִּי אֶת נִזְקוֹ. הִכְשַׁרְתִּי בְמִקְצָת נִזְקוֹ, חַבְתִּי בְתַשְׁלוּמִין כְּהֶכְשֵׁר כָּל נִזְקוֹ. נְכָסִים שֶׁאֵין בָּהֶם מְעִילָה, נְכָסִים שֶׁל בְּנֵי בְרִית, נְכָסִים הַמְיֻחָדִים, וּבְכָל מָקוֹם חוּץ מֵרְשׁוּת הַמְיֻחֶדֶת לַמַּזִּיק וּרְשׁוּת הַנִּזָּק וְהַמַּזִּיק. וּכְשֶׁהִזִּיק, חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ: \n",
+ "שׁוּם כֶּסֶף, וְשָׁוֶה כֶסֶף, בִּפְנֵי בֵית דִּין, וְעַל פִּי עֵדִים בְּנֵי חוֹרִין בְּנֵי בְרִית. וְהַנָּשִׁים בִּכְלָל הַנֶּזֶק. וְהַנִּזָּק וְהַמַּזִּיק בַּתַּשְׁלוּמִין: \n",
+ "חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין, הַבְּהֵמָה אֵינָהּ מוּעֶדֶת לֹא לִגַּח וְלֹא לִגֹּף וְלֹא לִשֹּׁךְ וְלֹא לִרְבֹּץ וְלֹא לִבְעֹט. הַשֵּׁן מוּעֶדֶת לֶאֱכֹל אֶת הָרָאוּי לָהּ, הָרֶגֶל מוּעֶדֶת לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ, וְשׁוֹר הַמּוּעָד, וְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק, וְהָאָדָם. הַזְּאֵב וְהָאֲרִי וְהַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, הֲרֵי אֵלּוּ מוּעָדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּזְמַן שֶׁהֵן בְּנֵי תַרְבּוּת, אֵינָן מוּעָדִין. וְהַנָּחָשׁ מוּעָד לְעוֹלָם. מַה בֵּין תָּם לְמוּעָד. אֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק מִגּוּפוֹ, וּמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָּה: \n"
+ ],
+ [
+ "כֵּיצַד הָרֶגֶל מוּעֶדֶת. לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ. הַבְּהֵמָה מוּעֶדֶת לְהַלֵּךְ כְּדַרְכָּהּ וּלְשַׁבֵּר. הָיְתָה מְבַעֶטֶת, אוֹ שֶׁהָיוּ צְרוֹרוֹת מְנַתְּזִין מִתַּחַת רַגְלֶיהָ וְשִׁבְּרָה אֶת הַכֵּלִים, מְשַׁלֵּם חֲצִי נֶזֶק. דָּרְסָה עַל הַכְּלִי וְשִׁבְּרַתּוֹ, וְנָפַל עַל כְּלִי וּשְׁבָרוֹ, עַל הָרִאשׁוֹן מְשַׁלֵּם נֶזֶק שָׁלֵם, וְעַל הָאַחֲרוֹן מְשַׁלֵּם חֲצִי נֶזֶק. הַתַּרְנְגוֹלִים מוּעָדִין לְהַלֵּךְ כְּדַרְכָּן וּלְשַׁבֵּר. הָיָה דְלִיל קָשׁוּר בְּרַגְלָיו, אוֹ שֶׁהָיָה מְהַדֵּס וּמְשַׁבֵּר אֶת הַכֵּלִים, מְשַׁלֵּם חֲצִי נֶזֶק: \n",
+ "כֵּיצַד הַשֵּׁן מוּעֶדֶת. לֶאֱכֹל אֶת הָרָאוּי לָהּ. הַבְּהֵמָה מוּעֶדֶת לֶאֱכֹל פֵּרוֹת וִירָקוֹת. אָכְלָה כְסוּת אוֹ כֵלִים, מְשַׁלֵּם חֲצִי נֶזֶק. בַּמֶּה דְבָרִים אֲמוּרִים. בִּרְשׁוּת הַנִּזָּק, אֲבָל בִּרְשׁוּת הָרַבִּים, פָּטוּר. אִם נֶהֱנֵית, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. כֵּיצַד מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. אָכְלָה מִתּוֹךְ הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. מִצִּדֵּי הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה. מִפֶּתַח הַחֲנוּת, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. מִתּוֹךְ הַחֲנוּת, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה: \n",
+ "הַכֶּלֶב וְהַגְּדִי שֶׁקָּפְצוּ מֵרֹאשׁ הַגָּג וְשִׁבְּרוּ אֶת הַכֵּלִים, מְשַׁלֵּם נֶזֶק שָׁלֵם, מִפְּנֵי שֶׁהֵן מוּעָדִין. הַכֶּלֶב שֶׁנָּטַל חֲרָרָה וְהָלַךְ לַגָּדִישׁ, אָכַל הַחֲרָרָה וְהִדְלִיק הַגָּדִישׁ, עַל הַחֲרָרָה מְשַׁלֵּם נֶזֶק שָׁלֵם, וְעַל הַגָּדִישׁ מְשַׁלֵּם חֲצִי נֶזֶק: \n",
+ "אֵיזֶה הוּא תָם, וְאֵיזֶה הוּא מוּעָד. מוּעָד, כֹּל שֶׁהֵעִידוּ בוֹ שְׁלשָׁה יָמִים. וְתָם, מִשֶּׁיַּחֲזֹר בּוֹ שְׁלשָׁה יָמִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, מוּעָד, שֶׁהֵעִידוּ בוֹ שָׁלשׁ פְּעָמִים. וְתָם, כֹּל שֶׁיְּהוּ הַתִּינוֹקוֹת מְמַשְׁמְשִׁין בּוֹ וְאֵינוֹ נוֹגֵחַ: \n",
+ "שׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק כֵּיצַד. נָגַח, נָגַף, נָשַׁךְ, רָבַץ, בָּעַט, בִּרְשׁוּת הָרַבִּים, מְשַׁלֵּם חֲצִי נֶזֶק. בִּרְשׁוּת הַנִּזָּק, רַבִּי טַרְפוֹן אוֹמֵר נֶזֶק שָׁלֵם, וַחֲכָמִים אוֹמְרִים חֲצִי נֶזֶק. אָמַר לָהֶם רַבִּי טַרְפוֹן, וּמַה בִּמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל בִּרְשׁוּת הָרַבִּים, שֶׁהוּא פָטוּר, הֶחְמִיר עֲלֵיהֶם בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם, מְקוֹם שֶׁהֶחְמִיר עַל הַקֶּרֶן בִּרְשׁוּת הָרַבִּים, לְשַׁלֵּם חֲצִי נֶזֶק, אֵינוֹ דִין שֶׁנַּחְמִיר עָלֶיהָ בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם. אָמְרוּ לוֹ, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה בִרְשׁוּת הָרַבִּים חֲצִי נֶזֶק, אַף בִּרְשׁוּת הַנִּזָּק חֲצִי נֶזֶק. אָמַר לָהֶם, אֲנִי לֹא אָדוּן קֶרֶן מִקֶּרֶן, אֲנִי אָדוּן קֶרֶן מֵרֶגֶל. וּמַה בִמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל, בִּרְשׁוּת הָרַבִּים, הֶחְמִיר בַּקֶּרֶן, מְקוֹם שֶׁהֶחְמִיר עַל הַשֵּׁן וְעַל הָרֶגֶל, בִּרְשׁוּת הַנִּזָּק, אֵינוֹ דִין שֶׁנַּחְמִיר בַּקֶּרֶן. אָמְרוּ לוֹ, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה בִּרְשׁוּת הָרַבִּים חֲצִי נֶזֶק, אַף בִּרְשׁוּת הַנִּזָּק חֲצִי נֶזֶק: \n",
+ "אָדָם מוּעָד לְעוֹלָם, בֵּין שׁוֹגֵג, בֵּין מֵזִיד, בֵּין עֵר, בֵּין יָשֵׁן. סִמֵּא אֶת עֵין חֲבֵרוֹ וְשִׁבֵּר אֶת הַכֵּלִים, מְשַׁלֵּם נֶזֶק שָׁלֵם: \n"
+ ],
+ [
+ "הַמַּנִּיחַ אֶת הַכַּד בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהּ וּשְׁבָרָהּ, פָּטוּר. וְאִם הֻזַּק בָּהּ, בַּעַל הֶחָבִית חַיָּב בְּנִזְקוֹ. נִשְׁבְּרָה כַדּוֹ בִּרְשׁוּת הָרַבִּים, וְהֻחְלַק אֶחָד בַּמַּיִם, אוֹ שֶׁלָּקָה בַחֲרָסֶיהָ, חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּמִתְכַּוֵּן, חַיָּב. בְּאֵינוֹ מִתְכַּוֵּן, פָּטוּר: \n",
+ "הַשּׁוֹפֵךְ מַיִם בִּרְשׁוּת הָרַבִּים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ. הַמַּצְנִיעַ אֶת הַקּוֹץ, וְאֶת הַזְּכוּכִית, וְהַגּוֹדֵר אֶת גְּדֵרוֹ בְּקוֹצִים, וְגָדֵר שֶׁנָּפַל לִרְשׁוּת הָרַבִּים, וְהֻזְּקוּ בָהֶן אֲחֵרִים, חַיָּב בְּנִזְקָן: \n",
+ "הַמּוֹצִיא אֶת תִּבְנוֹ וְאֶת קַשּׁוֹ לִרְשׁוּת הָרַבִּים לִזְבָלִים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ, וְכָל הַקּוֹדֵם בָּהֶן זָכָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל הַמְקַלְקְלִין בִּרְשׁוּת הָרַבִּים וְהִזִּיקוּ, חַיָּבִין לְשַׁלֵּם, וְכָל הַקּוֹדֵם בָּהֶן זָכָה. הַהוֹפֵךְ אֶת הַגָּלָל בִּרְשׁוּת הָרַבִּים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ: \n",
+ "שְׁנֵי קַדָּרִין שֶׁהָיוּ מְהַלְּכִין זֶה אַחַר זֶה, וְנִתְקַל הָרִאשׁוֹן וְנָפַל, וְנִתְקַל הַשֵּׁנִי בָּרִאשׁוֹן, הָרִאשׁוֹן חַיָּב בְּנִזְקֵי שֵׁנִי: \n",
+ "זֶה בָּא בְחָבִיתוֹ, וְזֶה בָּא בְקוֹרָתוֹ, נִשְׁבְּרָה כַדּוֹ שֶׁל זֶה בְּקוֹרָתוֹ שֶׁל זֶה, פָּטוּר, שֶׁלָּזֶה רְשׁוּת לְהַלֵּךְ וְלָזֶה רְשׁוּת לְהַלֵּךְ. הָיָה בַעַל קוֹרָה רִאשׁוֹן, וּבַעַל חָבִית אַחֲרוֹן, נִשְׁבְּרָה חָבִית בַּקּוֹרָה, פָּטוּר בַּעַל הַקּוֹרָה. וְאִם עָמַד בַּעַל הַקּוֹרָה, חַיָּב. וְאִם אָמַר לְבַעַל הֶחָבִית עֲמֹד, פָּטוּר. הָיָה בַעַל חָבִית רִאשׁוֹן וּבַעַל קוֹרָה אַחֲרוֹן, נִשְׁבְּרָה חָבִית בַּקּוֹרָה, חַיָּב. וְאִם עָמַד בַּעַל חָבִית, פָּטוּר. וְאִם אָמַר לְבַעַל קוֹרָה עֲמֹד, חַיָּב. וְכֵן זֶה בָא בְנֵרוֹ וְזֶה בְפִשְׁתָּנוֹ: \n",
+ "שְׁנַיִם שֶׁהָיוּ מְהַלְּכִין בִּרְשׁוּת הָרַבִּים אֶחָד רָץ וְאֶחָד מְהַלֵּךְ, אוֹ שֶׁהָיוּ שְׁנֵיהֶם רָצִים, וְהִזִּיקוּ זֶה אֶת זֶה, שְׁנֵיהֶם פְּטוּרִין: \n",
+ "הַמְבַקֵּעַ בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וְהִזִּיק בִּרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב: \n",
+ "שְׁנֵי שְׁוָרִים תַּמִּים שֶׁחָבְלוּ זֶה אֶת זֶה, מְשַׁלְּמִים בַּמּוֹתָר חֲצִי נֶזֶק. שְׁנֵיהֶם מוּעָדִים, מְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. אֶחָד תָּם וְאֶחָד מוּעָד, מוּעָד בַּתָּם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, תָּם בַּמּוּעָד מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. וְכֵן שְׁנֵי אֲנָשִׁים שֶׁחָבְלוּ זֶה בָזֶה, מְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. אָדָם בְּמוּעָד וּמוּעָד בְּאָדָם, מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם. אָדָם בְּתָם וְתָם בְּאָדָם, אָדָם בְּתָם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, תָּם בְּאָדָם מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. רַבִּי עֲקִיבָא אוֹמֵר, אַף תָּם שֶׁחָבַל בְּאָדָם, מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם: \n",
+ "שׁוֹר שָׁוֶה מָנֶה שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, נוֹטֵל אֶת הַשּׁוֹר. שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, אָמַר רַבִּי מֵאִיר, עַל זֶה נֶאֱמַר (שמות כא) וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ. אָמַר לוֹ רַבִּי יְהוּדָה, וְכֵן הֲלָכָה, קִיַּמְתָּ וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ, וְלֹא קִיַּמְתָּ (שם) וְגַם אֶת הַמֵּת יֶחֱצוּן, וְאֵיזֶה, זֶה שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְהַנְּבֵלָה יָפָה חֲמִשִּׁים זוּז, שֶׁזֶּה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת, וְזֶה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת: \n",
+ "יֵשׁ חַיָּב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ, פָּטוּר עַל מַעֲשֵׂה שׁוֹרוֹ וְחַיָּב עַל מַעֲשֵׂה עַצְמוֹ. שׁוֹרוֹ שֶׁבִּיֵּשׁ, פָּטוּר, וְהוּא שֶׁבִּיֵּשׁ, חַיָּב. שׁוֹרוֹ שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, פָּטוּר, וְהוּא שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, חַיָּב. שׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, חַיָּב, וְהוּא שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, חַיָּב, וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, פָּטוּר, מִפְּנֵי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ: \n",
+ "שׁוֹר שֶׁהָיָה רוֹדֵף אַחַר שׁוֹר אַחֵר, וְהֻזַּק, זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, וְזֶה אוֹמֵר לֹא כִי, אֶלָּא בְסֶלַע לָקָה, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. הָיוּ שְׁנַיִם רוֹדְפִים אַחַר אֶחָד, זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, וְזֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, שְׁנֵיהֶם פְּטוּרִין. אִם הָיוּ שְׁנֵיהֶן שֶׁל אִישׁ אֶחָד, שְׁנֵיהֶן חַיָּבִין. הָיָה אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַנִּזָּק אוֹמֵר גָּדוֹל הִזִּיק, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא קָטָן הִזִּיק. אֶחָד תָּם וְאֶחָד מוּעָד, הַנִּזָּק אוֹמֵר, מוּעָד הִזִּיק, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא תָם הִזִּיק, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. הָיוּ הַנִּזּוֹקִין שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, וְהַמַּזִּיקִים שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַנִּזָּק אוֹמֵר, גָּדוֹל הִזִּיק אֶת הַגָּדוֹל וְקָטָן אֶת הַקָּטָן, וּמַזִּיק אוֹמֵר לֹא כִי, אֶלָּא קָטָן אֶת הַגָּדוֹל וְגָדוֹל אֶת הַקָּטָן. אֶחָד תָּם וְאֶחָד מוּעָד, הַנִּזָּק אוֹמֵר, מוּעָד הִזִּיק אֶת הַגָּדוֹל וְתָם אֶת הַקָּטָן, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא תָם אֶת הַגָּדוֹל וּמוּעָד אֶת הַקָּטָן, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n"
+ ],
+ [
+ "שׁוֹר שֶׁנָּגַח אַרְבָּעָה וַחֲמִשָּׁה שְׁוָרִים זֶה אַחַר זֶה, יְשַׁלֵּם לָאַחֲרוֹן שֶׁבָּהֶם. וְאִם יֶשׁ בּוֹ מוֹתָר, יַחֲזִיר לְשֶׁלְּפָנָיו. וְאִם יֶשׁ בּוֹ מוֹתָר, יַחֲזִיר לְשֶׁלִּפְנֵי פָנָיו. וְהָאַחֲרוֹן אַחֲרוֹן נִשְׂכָּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, זֶה נוֹטֵל מָנֶה וְזֶה נוֹטֵל מָנֶה. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם, הָאַחֲרוֹן נוֹטֵל מָנֶה, וְשֶׁלְּפָנָיו, זֶה נוֹטֵל חֲמִשִּׁים זוּז וְזֶה נוֹטֵל חֲמִשִּׁים זוּז. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם, הָאַחֲרוֹן נוֹטֵל מָנֶה, וְשֶׁלְּפָנָיו, חֲמִשִּׁים זוּז, וּשְׁנַיִם הָרִאשׁוֹנִים, דִּינַר זָהָב: \n",
+ "שׁוֹר שֶׁהוּא מוּעָד לְמִינוֹ וְאֵינוֹ מוּעָד לְשֶׁאֵינוֹ מִינוֹ, מוּעָד לְאָדָם וְאֵינוֹ מוּעָד לִבְהֵמָה, מוּעָד לִקְטַנִּים וְאֵינוֹ מוּעָד לִגְדוֹלִים, אֶת שֶׁהוּא מוּעָד לוֹ מְשַׁלֵּם נֶזֶק שָׁלֵם, וְאֶת שֶׁאֵינוֹ מוּעָד לוֹ מְשַׁלֵּם חֲצִי נֶזֶק. אָמְרוּ לִפְנֵי רַבִּי יְהוּדָה, הֲרֵי שֶׁהָיָה מוּעָד לְשַׁבָּתוֹת וְאֵינוֹ מוּעָד לְחֹל. אָמַר לָהֶם, לַשַּׁבָּתוֹת מְשַׁלֵּם נֶזֶק שָׁלֵם, לִימוֹת הַחֹל מְשַׁלֵּם חֲצִי נֶזֶק. אֵימָתַי הוּא תָם. מִשֶּׁיַּחֲזֹר בּוֹ שְׁלשָׁה יְמֵי שַׁבָּתוֹת: \n",
+ "שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ, וְשֶׁל הֶקְדֵּשׁ שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) שׁוֹר רֵעֵהוּ, וְלֹא שׁוֹר שֶׁל הֶקְדֵּשׁ. שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁל נָכְרִי, פָּטוּר. וְשֶׁל נָכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם: \n",
+ "שׁוֹר שֶׁל פִּקֵּחַ שֶׁנָּגַח שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. וְשֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, שֶׁנָּגַח שׁוֹר שֶׁל פִּקֵּחַ, פָּטוּר. שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁנָּגַח, בֵּית דִּין מַעֲמִידִין לָהֶן אַפּוֹטְרוֹפּוֹס וּמְעִידִין לָהֶן בִּפְנֵי אַפּוֹטְרוֹפּוֹס. נִתְפַּקַּח הַחֵרֵשׁ, נִשְׁתַּפָּה הַשּׁוֹטֶה וְהִגְדִּיל הַקָּטָן, חָזַר לְתַמּוּתוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, הֲרֵי הוּא בְחֶזְקָתוֹ. שׁוֹר הָאִצְטָדִין אֵינוֹ חַיָּב מִיתָה, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגַּח, וְלֹא שֶׁיַּגִּיחוּהוּ: \n",
+ "שׁוֹר שֶׁנָּגַח אֶת הָאָדָם וָמֵת, מוּעָד, מְשַׁלֵּם כֹּפֶר, וְתָם, פָּטוּר מִן הַכֹּפֶר. וְזֶה וָזֶה חַיָּבִים מִיתָה. וְכֵן בְּבֵן וְכֵן בְּבַת. נָגַח עֶבֶד אוֹ אָמָה, נוֹתֵן שְׁלשִׁים סְלָעִים, בֵּין שֶׁהוּא יָפֶה מָנֶה וּבֵין שֶׁאֵינוֹ יָפֶה אֶלָּא דִּינָר אֶחָד: \n",
+ "שׁוֹר שֶׁהָיָה מִתְחַכֵּךְ בְּכֹתֶל וְנָפַל עַל הָאָדָם, נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לְנָכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים וְהָרַג בֶּן קְיָמָא, פָּטוּר: \n",
+ "שׁוֹר הָאִשָּׁה, שׁוֹר הַיְתוֹמִים, שׁוֹר הָאַפּוֹטְרוֹפּוֹס, שׁוֹר הַמִּדְבָּר, שׁוֹר הַהֶקְדֵּשׁ, שׁוֹר הַגֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים, הֲרֵי אֵלּוּ חַיָּבִים מִיתָה. רַבִּי יְהוּדָה אוֹמֵר, שׁוֹר הַמִּדְבָּר, שׁוֹר הַהֶקְדֵּשׁ, שׁוֹר הַגֵּר שֶׁמֵּת, פְּטוּרִים מִן הַמִּיתָה, לְפִי שֶׁאֵין לָהֶם בְּעָלִים: \n",
+ "שׁוֹר שֶׁהוּא יוֹצֵא לְהִסָּקֵל וְהִקְדִּישׁוֹ בְעָלָיו, אֵינוֹ מֻקְדָּשׁ. שְׁחָטוֹ, בְּשָׂרוֹ אָסוּר. וְאִם עַד שֶׁלֹּא נִגְמַר דִּינוֹ הִקְדִּישׁוֹ בְעָלָיו, מֻקְדָּשׁ. וְאִם שְׁחָטוֹ, בְּשָׂרוֹ מֻתָּר: \n",
+ "מְסָרוֹ לְשׁוֹמֵר חִנָּם, וּלְשׁוֹאֵל, לְנוֹשֵׂא שָׂכָר, וּלְשׂוֹכֵר, נִכְנְסוּ תַחַת הַבְּעָלִים, מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם, וְתָם מְשַׁלֵּם חֲצִי נֶזֶק. קְשָׁרוֹ בְעָלָיו בְּמוֹסֵרָה, וְנָעַל בְּפָנָיו כָּרָאוּי, וְיָצָא וְהִזִּיק, אֶחָד תָּם וְאֶחָד מוּעָד חַיָּב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, תָּם חַיָּב וּמוּעָד פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו, וְשָׁמוּר הוּא זֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין לוֹ שְׁמִירָה אֶלָּא סַכִּין: \n"
+ ],
+ [
+ "שׁוֹר שֶׁנָּגַח אֶת הַפָּרָה וְנִמְצָא עֻבָּרָהּ בְּצִדָּהּ, וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נְגָחָהּ יָלְדָה, אִם מִשֶּׁנְּגָחָהּ יָלְדָה, מְשַׁלֵּם חֲצִי נֶזֶק לַפָּרָה וּרְבִיעַ נֶזֶק לַוָּלָד. וְכֵן פָּרָה שֶׁנָּגְחָה אֶת הַשּׁוֹר וְנִמְצָא וְלָדָהּ בְּצִדָּהּ, וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נָגְחָה יָלְדָה, אִם מִשֶּׁנָּגְחָה יָלְדָה, מְשַׁלֵּם חֲצִי נֶזֶק מִן הַפָּרָה וּרְבִיעַ נֶזֶק מִן הַוָּלָד: \n",
+ "הַקַּדָּר שֶׁהִכְנִיס קְדֵרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וְשִׁבְּרָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַקְּדֵרוֹת חַיָּב. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל חָצֵר חַיָּב. הִכְנִיס פֵּרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַפֵּרוֹת חַיָּב. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל הֶחָצֵר חַיָּב: \n",
+ "הִכְנִיס שׁוֹרוֹ לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וּנְגָחוֹ שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנְּשָׁכוֹ כַלְבּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. נָגַח הוּא שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת, חַיָּב. נָפַל לְבוֹרוֹ וְהִבְאִישׁ מֵימָיו, חַיָּב. הָיָה אָבִיו אוֹ בְנוֹ לְתוֹכוֹ, מְשַׁלֵּם אֶת הַכֹּפֶר. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל הֶחָצֵר חַיָּב. רַבִּי אוֹמֵר, בְּכֻלָּן אֵינוֹ חַיָּב, עַד שֶׁיְּקַבֵּל עָלָיו לִשְׁמֹר: \n",
+ "שׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, פָּטוּר מִדְּמֵי וְלָדוֹת. וְאָדָם שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, מְשַׁלֵּם דְּמֵי וְלָדוֹת. כֵּיצַד מְשַׁלֵּם דְּמֵי וְלָדוֹת, שָׁמִין אֶת הָאִשָּׁה כַּמָּה הִיא יָפָה עַד שֶׁלֹּא יָלְדָה וְכַמָּה הִיא יָפָה מִשֶּׁיָּלָדָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אִם כֵּן, מִשֶּׁהָאִשָּׁה יוֹלֶדֶת, מַשְׁבַּחַת. אֶלָּא שָׁמִין אֶת הַוְּלָדוֹת כַּמָּה הֵן יָפִין, וְנוֹתֵן לַבַּעַל. וְאִם אֵין לָהּ בַּעַל, נוֹתֵן לְיוֹרְשָׁיו. הָיְתָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ גִיּוֹרֶת, פָּטוּר: \n",
+ "הַחוֹפֵר בּוֹר בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הָרַבִּים, אוֹ בִרְשׁוּת הָרַבִּים וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב. הַחוֹפֵר בּוֹר בִּרְשׁוּת הָרַבִּים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. אֶחָד הַחוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, חֲרִיצִין וּנְעִיצִין, חַיָּב. אִם כֵּן, לָמָּה נֶאֱמַר בּוֹר, מַה בּוֹר שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים, אַף כֹּל שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים. הָיוּ פְחוּתִין מֵעֲשָׂרָה טְפָחִים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. וְאִם הֻזַּק בּוֹ, חַיָּב: \n",
+ "בּוֹר שֶׁל שְׁנֵי שֻׁתָּפִין, עָבַר עָלָיו הָרִאשׁוֹן וְלֹא כִסָּהוּ, וְהַשֵּׁנִי וְלֹא כִסָּהוּ, הַשֵּׁנִי חַיָּב. כִּסָּהוּ הָרִאשׁוֹן, וּבָא הַשֵּׁנִי וּמְצָאוֹ מְגֻלֶּה וְלֹא כִסָּהוּ, הַשֵּׁנִי חַיָּב. כִּסָּהוּ כָרָאוּי, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. לֹא כִסָּהוּ כָרָאוּי, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. נָפַל לְפָנָיו מִקּוֹל הַכְּרִיָּה, חַיָּב. לְאַחֲרָיו מִקּוֹל הַכְּרִיָּה, פָּטוּר. נָפַל לְתוֹכוֹ שׁוֹר וְכֵלָיו וְנִשְׁתַּבְּרוּ, חֲמוֹר וְכֵלָיו וְנִתְקָרְעוּ, חַיָּב עַל הַבְּהֵמָה וּפָטוּר עַל הַכֵּלִים. נָפַל לְתוֹכוֹ שׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. בֵּן אוֹ בַת, עֶבֶד אוֹ אָמָה, פָּטוּר: \n",
+ "אֶחָד שׁוֹר וְאֶחָד כָּל בְּהֵמָה לִנְפִילַת הַבּוֹר, וּלְהַפְרָשַׁת הַר סִינַי, וּלְתַשְׁלוּמֵי כֶפֶל, וְלַהֲשָׁבַת אֲבֵדָה, לִפְרִיקָה, לַחֲסִימָה, לְכִלְאַיִם, וּלְשַׁבָּת. וְכֵן חַיָּה וָעוֹף כַּיּוֹצֵא בָהֶן. אִם כֵּן, לָמָּה נֶאֱמַר שׁוֹר אוֹ חֲמוֹר. אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהֹוֶה: \n"
+ ],
+ [
+ "הַכּוֹנֵס צֹאן לַדִּיר, וְנָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. לֹא נָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, חַיָּב. נִפְרְצָה בַלַּיְלָה אוֹ שֶׁפְּרָצוּהָ לִסְטִים, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. הוֹצִיאוּהָ לִסְטִים, לִסְטִים חַיָּבִים: \n",
+ "הִנִּיחָהּ בַּחַמָּה, אוֹ שֶׁמְּסָרָהּ לְחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְיָצְאָה וְהִזִּיקָה, חַיָּב. מְסָרָהּ לְרוֹעֶה, נִכְנָס רוֹעֶה תַּחְתָּיו. נָפְלָה לְגִנָּה וְנֶהֱנֵית, מְשַׁלֶּמֶת מַה שֶּׁנֶּהֶנֵית. יָרְדָה כְדַרְכָּהּ וְהִזִּיקָה, מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה. כֵּיצַד מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה, שָׁמִין בֵּית סְאָה בְּאוֹתָה שָׂדֶה, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אָכְלָה פֵּרוֹת גְּמוּרִים מְשַׁלֶּמֶת פֵּרוֹת גְּמוּרִים. אִם סְאָה סְאָה, אִם סָאתַיִם סָאתָיִם: \n",
+ "הַמַּגְדִּישׁ בְּתוֹךְ שָׂדֶה שֶׁל חֲבֵרוֹ שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַשָּׂדֶה, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַגָּדִישׁ חַיָּב. וְאִם הִגְדִּישׁ בִּרְשׁוּת, בַּעַל הַשָּׂדֶה חַיָּב: \n",
+ "הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פָּטוּר בְּדִינֵי אָדָם וְחַיָּב בְּדִינֵי שָׁמָיִם. שָׁלַח בְּיַד פִּקֵּחַ, הַפִּקֵּחַ חַיָּב. אֶחָד הֵבִיא אֶת הָאוּר, וְאֶחָד הֵבִיא אֶת הָעֵצִים, הַמֵּבִיא אֶת הָעֵצִים חַיָּב. אֶחָד הֵבִיא אֶת הָעֵצִים, וְאֶחָד הֵבִיא אֶת הָאוּר, הַמֵּבִיא אֶת הָאוּר חַיָּב. בָּא אַחֵר וְלִבָּה, הַמְּלַבֶּה חַיָּב. לִבְּתָה הָרוּחַ, כֻּלָּן פְּטוּרִין. הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה וְאָכְלָה עֵצִים, אוֹ אֲבָנִים, אוֹ עָפָר, חַיָּב, שֶׁנֶּאֱמַר (שמות כב) כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה. עָבְרָה גָּדֵר שֶׁהוּא גָּבוֹהַּ אַרְבַּע אַמּוֹת, אוֹ דֶּרֶךְ הָרַבִּים, אוֹ נָהָר, פָּטוּר. הַמַּדְלִיק בְּתוֹךְ שֶׁלּוֹ, עַד כַּמָּה תַעֲבֹר הַדְּלֵקָה. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא בְאֶמְצַע בֵּית כּוֹר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, שֵׁשׁ עֶשְׂרֵה אַמּוֹת, כְּדֶרֶךְ רְשׁוּת הָרַבִּים. רַבִּי עֲקִיבָא אוֹמֵר, חֲמִשִּׁים אַמָּה. רַבִּי שִׁמְעוֹן אוֹמֵר, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה (שמות כב), הַכֹּל לְפִי הַדְּלֵקָה: \n",
+ "הַמַּדְלִיק אֶת הַגָּדִישׁ, וְהָיוּ בּוֹ כֵלִים וְדָלָקוּ. רַבִּי יְהוּדָה אוֹמֵר, יְשַׁלֵּם מַה שֶּׁבְּתוֹכוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מְשַׁלֵּם אֶלָּא גָּדִישׁ שֶׁל חִטִּין אוֹ שֶׁל שְׂעֹרִים. הָיָה גְדִי כָפוּת לוֹ וְעֶבֶד סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, חַיָּב. עֶבֶד כָּפוּת לוֹ וּגְדִי סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, פָּטוּר. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בְּמַדְלִיק אֶת הַבִּירָה, שֶׁהוּא מְשַׁלֵּם כָּל מַה שֶּׁבְּתוֹכוֹ, שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהַנִּיחַ בַּבָּתִּים: \n",
+ "גֵּץ שֶׁיָּצָא מִתַּחַת הַפַּטִּישׁ וְהִזִּיק, חַיָּב. גָּמָל שֶׁהָיָה טָעוּן פִּשְׁתָּן וְעָבַר בִּרְשׁוּת הָרַבִּים, וְנִכְנַס פִּשְׁתָּנוֹ לְתוֹךְ הַחֲנוּת, וְדָלְקוּ בְּנֵרוֹ שֶׁל חֶנְוָנִי וְהִדְלִיק אֶת הַבִּירָה, בַּעַל הַגָּמָל חַיָּב. הִנִּיחַ חֶנְוָנִי נֵרוֹ מִבַּחוּץ, הַחֶנְוָנִי חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּנֵר חֲנֻכָּה פָּטוּר: \n"
+ ],
+ [
+ "מְרֻבָּה מִדַּת תַּשְׁלוּמֵי כֶפֶל מִמִּדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, שֶׁמִּדַּת תַּשְׁלוּמֵי כֶפֶל נוֹהֶגֶת בֵּין בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבֵין בְּדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, וּמִדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה אֵינָהּ נוֹהֶגֶת אֶלָּא בְּשׁוֹר וָשֶׂה בִּלְבַד, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגְנֹב אִישׁ שׁוֹר אוֹ שֶׂה וּטְבָחוֹ אוֹ מְכָרוֹ וְגוֹ'. אֵין הַגּוֹנֵב אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְלֹא הַטּוֹבֵחַ וְלֹא הַמּוֹכֵר אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה: \n",
+ "גָּנַב עַל פִּי שְׁנַיִם, וְטָבַח וּמָכַר עַל פִּיהֶם אוֹ עַל פִּי שְׁנַיִם אֲחֵרִים, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב וּמָכַר בְּשַׁבָּת, גָּנַב וּמָכַר לַעֲבוֹדָה זָרָה, גָּנַב וְטָבַח בְּיוֹם הַכִּפּוּרִים, גָּנַב מִשֶּׁל אָבִיו וְטָבַח וּמָכַר וְאַחַר כָּךְ מֵת אָבִיו, גָּנַב וְטָבַח וְאַחַר כָּךְ הִקְדִּישׁ, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב וְטָבַח לִרְפוּאָה אוֹ לִכְלָבִים, הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, הַשּׁוֹחֵט חֻלִּין בָּעֲזָרָה, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רַבִּי שִׁמְעוֹן פּוֹטֵר בִּשְׁנֵי אֵלּוּ: \n",
+ "גָּנַב עַל פִּי שְׁנַיִם וְטָבַח וּמָכַר עַל פִּיהֶם, וְנִמְצְאוּ זוֹמְמִין, מְשַׁלְּמִין הַכֹּל. גָּנַב עַל פִּי שְׁנַיִם וְטָבַח וּמָכַר עַל פִּי שְׁנַיִם אֲחֵרִים, אֵלּוּ וְאֵלּוּ נִמְצְאוּ זוֹמְמִין, הָרִאשׁוֹנִים מְשַׁלְּמִים תַּשְׁלוּמֵי כֶפֶל, וְהָאַחֲרוֹנִים מְשַׁלְּמִין תַּשְׁלוּמֵי שְׁלֹשָׁה. נִמְצְאוּ אַחֲרוֹנִים זוֹמְמִין, הוּא מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְהֵן מְשַׁלְּמִין תַּשְׁלוּמֵי שְׁלֹשָׁה. אֶחָד מִן הָאַחֲרוֹנִים זוֹמֵם, בָּטְלָה עֵדוּת שְׁנִיָּה. אֶחָד מִן הָרִאשׁוֹנִים זוֹמֵם, בָּטְלָה כָּל הָעֵדוּת, שֶׁאִם אֵין גְּנֵיבָה אֵין טְבִיחָה וְאֵין מְכִירָה: \n",
+ "גָּנַב עַל פִּי שְׁנַיִם, וְטָבַח וּמָכַר עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי עַצְמוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב וְטָבַח בְּשַׁבָּת, גָּנַב וְטָבַח לַעֲבוֹדָה זָרָה, גָּנַב מִשֶּׁל אָבִיו, וּמֵת אָבִיו, וְאַחַר כָּךְ טָבַח וּמָכַר, גָּנַב וְהִקְדִּישׁ וְאַחַר כָּךְ טָבַח וּמָכַר, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים שֶׁחַיָּב בְּאַחֲרָיוּתָם, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. שֶׁאֵין חַיָּב בְּאַחֲרָיוּתָם, פָּטוּר: \n",
+ "מְכָרוֹ חוּץ מֵאֶחָד מִמֵּאָה שֶׁבּוֹ, אוֹ שֶׁהָיְתָה לוֹ בוֹ שֻׁתָּפוּת, הַשּׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, הַנּוֹחֵר, וְהַמְעַקֵּר, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב בִּרְשׁוּת הַבְּעָלִים וְטָבַח וּמָכַר חוּץ מֵרְשׁוּתָם, אוֹ שֶׁגָּנַב חוּץ מֵרְשׁוּתָם וְטָבַח וּמָכַר בִּרְשׁוּתָם, אוֹ שֶׁגָּנַב וְטָבַח וּמָכַר חוּץ מֵרְשׁוּתָם, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. אֲבָל גָּנַב וְטָבַח וּמָכַר בִּרְשׁוּתָם, פָּטוּר: \n",
+ "הָיָה מוֹשְׁכוֹ וְיוֹצֵא, וּמֵת בִּרְשׁוּת הַבְּעָלִים, פָּטוּר. הִגְבִּיהוֹ אוֹ שֶׁהוֹצִיאוֹ מֵרְשׁוּת הַבְּעָלִים, וּמֵת, חַיָּב. נְתָנוֹ לִבְכוֹרוֹת בְּנוֹ אוֹ לְבַעַל חוֹבוֹ, לְשׁוֹמֵר חִנָּם, וּלְשׁוֹאֵל, לְנוֹשֵׂא שָׂכָר, וּלְשׂוֹכֵר, וְהָיָה מוֹשְׁכוֹ, וּמֵת בִּרְשׁוּת הַבְּעָלִים, פָּטוּר. הִגְבִּיהוֹ אוֹ שֶׁהוֹצִיאוֹ מֵרְשׁוּת הַבְּעָלִים, וּמֵת, חַיָּב: \n",
+ "אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל, אֲבָל מְגַדְּלִין בְּסוּרְיָא, וּבַמִּדְבָּרוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. אֵין מְגַדְּלִין תַּרְנְגוֹלִים בִּירוּשָׁלַיִם, מִפְּנֵי הַקָּדָשִׁים, וְלֹא כֹהֲנִים בְּאֶרֶץ יִשְׂרָאֵל, מִפְּנֵי הַטָּהֳרוֹת. אֵין מְגַדְּלִין חֲזִירִים בְּכָל מָקוֹם. לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב, אֶלָּא אִם כֵּן הָיָה קָשׁוּר בְּשַׁלְשֶׁלֶת. אֵין פּוֹרְסִין נִשְׁבִּים לַיּוֹנִים. אֶלָּא אִם כֵּן הָיָה רָחוֹק מִן הַיִּשׁוּב שְׁלֹשִׁים רִיס: \n"
+ ],
+ [
+ "הַחוֹבֵל בַּחֲבֵרוֹ חַיָּב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים, בְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת, וּבְבֹשֶׁת. בְּנֶזֶק כֵּיצַד. סִמָּא אֶת עֵינוֹ, קָטַע אֶת יָדוֹ, שִׁבֵּר אֶת רַגְלוֹ, רוֹאִין אוֹתוֹ כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק וְשָׁמִין כַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. צַעַר, כְּוָאוֹ בְשַׁפּוּד אוֹ בְמַסְמֵר, וַאֲפִלּוּ עַל צִפָּרְנוֹ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה, אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטֹּל לִהְיוֹת מִצְטַעֵר כָּךְ. רִפּוּי, הִכָּהוּ חַיָּב לְרַפְּאֹתוֹ. עָלוּ בוֹ צְמָחִים, אִם מֵחֲמַת הַמַּכָּה, חַיָּב. שֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. חָיְתָה וְנִסְתְּרָה, חָיְתָה וְנִסְתְּרָה, חַיָּב לְרַפְּאֹתוֹ. חָיְתָה כָל צָרְכָּהּ, אֵינוֹ חַיָּב לְרַפְּאֹתוֹ. שֶׁבֶת, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא שׁוֹמֵר קִשּׁוּאִין, שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בֹּשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. הַמְבַיֵּשׁ אֶת הֶעָרֹם, הַמְבַיֵּשׁ אֶת הַסּוּמָא, וְהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב. וְיָשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. נָפַל מִן הַגָּג, וְהִזִּיק וּבִיֵּשׁ, חַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר (דברים כה) וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו, אֵינוֹ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְהֵא מִתְכַּוֵּן: \n",
+ "זֶה חֹמֶר בָּאָדָם מִבַּשּׁוֹר, שֶׁהָאָדָם מְשַׁלֵּם נֶזֶק, צַעַר, רִפּוּי, שֶׁבֶת, וּבֹשֶׁת, וּמְשַׁלֵּם דְּמֵי וְלָדוֹת, וְשׁוֹר אֵינוֹ מְשַׁלֵּם אֶלָּא נֶזֶק, וּפָטוּר מִדְּמֵי וְלָדוֹת: \n",
+ "הַמַּכֶּה אֶת אָבִיו וְאֶת אִמּוֹ וְלֹא עָשָׂה בָהֶם חַבּוּרָה, וְחוֹבֵל בַּחֲבֵרוֹ בְּיוֹם הַכִּפּוּרִים, חַיָּב בְּכֻלָּן. הַחוֹבֵל בְּעֶבֶד עִבְרִי, חַיָּב בְּכֻלָּן חוּץ מִן הַשֶּׁבֶת, בִּזְמַן שֶׁהוּא שֶׁלּוֹ. הַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁל אֲחֵרִים, חַיָּב בְּכֻלָּן. רַבִּי יְהוּדָה אוֹמֵר, אֵין לָעֲבָדִים בֹּשֶׁת: \n",
+ "חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פְּגִיעָתָן רָעָה. הַחוֹבֵל בָּהֶן חַיָּב, וְהֵם שֶׁחָבְלוּ בַּאֲחֵרִים פְּטוּרִין. הָעֶבֶד וְהָאִשָּׁה, פְּגִיעָתָן רָעָה. הַחוֹבֵל בָּהֶן חַיָּב, וְהֵם שֶׁחָבְלוּ בָּאֲחֵרִים, פְּטוּרִין, אֲבָל מְשַׁלְּמִין לְאַחַר זְמָן. נִתְגָּרְשָׁה הָאִשָּׁה, נִשְׁתַּחְרֵר הָעֶבֶד, חַיָּבִין לְשַׁלֵּם: \n",
+ "הַמַּכֶּה אָבִיו וְאִמּוֹ וְעָשָׂה בָהֶן חַבּוּרָה, וְהַחוֹבֵל בַּחֲבֵרוֹ בְּשַׁבָּת, פָּטוּר מִכֻּלָּן, מִפְּנֵי שֶׁהוּא נִדּוֹן בְּנַפְשׁוֹ. וְהַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁלּוֹ, פָּטוּר מִכֻּלָּן: \n",
+ "הַתּוֹקֵעַ לַחֲבֵרוֹ, נוֹתֵן לוֹ סֶלַע. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי הַגְּלִילִי, מָנֶה. סְטָרוֹ, נוֹתֵן לוֹ מָאתַיִם זוּז. לְאַחַר יָדוֹ, נוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. צָרַם בְּאָזְנוֹ, תָּלַשׁ בִּשְׂעָרוֹ, רָקַק וְהִגִּיעַ בּוֹ רֻקּוֹ, הֶעֱבִיר טַלִּיתוֹ מִמֶּנּוּ, פָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, נוֹתֵן אַרְבַּע מֵאוֹת זוּז. זֶה הַכְּלָל הַכֹּל לְפִי כְבוֹדוֹ. אָמַר רַבִּי עֲקִיבָא, אֲפִילוּ עֲנִיִּים שֶׁבְּיִשְׂרָאֵל, רוֹאִין אוֹתָם כְּאִלּוּ הֵם בְּנֵי חוֹרִין שֶׁיָּרְדוּ מִנִּכְסֵיהֶם, שֶׁהֵם בְּנֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב. וּמַעֲשֶׂה בְּאֶחָד שֶׁפָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, בָּאת לִפְנֵי רַבִּי עֲקִיבָא, וְחִיְּבוֹ לִתֵּן לָהּ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ רַבִּי, תֶּן לִי זְמַן. וְנָתַן לוֹ זְמַן. שְׁמָרָהּ עוֹמֶדֶת עַל פֶּתַח חֲצֵרָהּ וְשָׁבַר אֶת הַכַּד בְּפָנֶיהָ, וּבוֹ כְּאִסָּר שֶׁמֶן. גִּלְּתָה אֶת רֹאשָׁהּ, וְהָיְתָה מְטַפַּחַת וּמַנַּחַת יָדָהּ עַל רֹאשָׁהּ. הֶעֱמִיד עָלֶיהָ עֵדִים, וּבָא לִפְנֵי רַבִּי עֲקִיבָא. אָמַר לוֹ, רַבִּי, לָזוֹ אֲנִי נוֹתֵן אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ, לֹא אָמַרְתָּ כְּלוּם. הַחוֹבֵל בְּעַצְמוֹ, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁחָבְלוּ בּוֹ, חַיָּבִין. וְהַקּוֹצֵץ נְטִיעוֹתָיו, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁקָּצְצוּ אֶת נְטִיעוֹתָיו, חַיָּבִים: \n",
+ "אַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ, אֵין נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית כ) וְעַתָּה הָשֵׁב אֵשֶׁת וְגוֹ'. וּמִנַּיִן שֶׁלֹּא יְהֵא הַמּוֹחֵל אַכְזָרִי, שֶׁנֶּאֱמַר (שם) וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ וְגוֹ'. הָאוֹמֵר סַמֵּא אֶת עֵינִי, קְטַע אֶת יָדִי, שְׁבֹר אֶת רַגְלִי, חַיָּב. עַל מְנָת לִפְטֹר, חַיָּב. קְרַע אֶת כְּסוּתִי, שְׁבֹר אֶת כַּדִּי, חַיָּב. עַל מְנָת לִפְטֹר, פָּטוּר. עֲשֵׂה כֵן לְאִישׁ פְּלוֹנִי, עַל מְנָת לִפְטֹר, חַיָּב, בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ: \n"
+ ],
+ [
+ "הַגּוֹזֵל עֵצִים, וַעֲשָׂאָן כֵּלִים, צֶמֶר, וַעֲשָׂאָן בְּגָדִים, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. גָּזַל פָּרָה מְעֻבֶּרֶת, וְיָלְדָה, רָחֵל טְעוּנָה, וּגְזָזָהּ, מְשַׁלֵּם דְּמֵי פָרָה הָעוֹמֶדֶת לֵילֵד, דְּמֵי רָחֵל הָעוֹמֶדֶת לִגָּזֵז. גָּזַל פָּרָה, וְנִתְעַבְּרָה אֶצְלוֹ וְיָלְדָה, רָחֵל, וְנִטְעֲנָה אֶצְלוֹ וּגְזָזָהּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. זֶה הַכְּלָל, כָּל הַגַּזְלָנִים מְשַׁלְּמִין כִּשְׁעַת הַגְּזֵלָה: \n",
+ "גָּזַל בְּהֵמָה וְהִזְקִינָה, עֲבָדִים וְהִזְקִינוּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. רַבִּי מֵאִיר אוֹמֵר, בַּעֲבָדִים אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ. גָּזַל מַטְבֵּעַ וְנִסְדַּק, פֵּרוֹת וְהִרְקִיבוּ, יַיִן וְהֶחְמִיץ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. מַטְבֵּעַ וְנִפְסַל, תְּרוּמָה וְנִטְמֵאת, חָמֵץ וְעָבַר עָלָיו הַפֶּסַח, בְּהֵמָה וְנֶעֶבְדָה בָהּ עֲבֵרָה, אוֹ שֶׁנִּפְסְלָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ, אוֹ שֶׁהָיְתָה יוֹצֵאת לִסָּקֵל, אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ: \n",
+ "נָתַן לְאֻמָּנִין לְתַקֵּן, וְקִלְקְלוּ, חַיָּבִין לְשַׁלֵּם. נָתַן לְחָרָשׁ שִׁדָּה, תֵּבָה וּמִגְדָּל לְתַקֵּן, וְקִלְקֵל, חַיָּב לְשַׁלֵּם. וְהַבַּנַּאי שֶׁקִּבֵּל עָלָיו לִסְתֹּר אֶת הַכֹּתֶל, וְשִׁבֵּר אֶת הָאֲבָנִים אוֹ שֶׁהִזִּיק, חַיָּב לְשַׁלֵּם. הָיָה סוֹתֵר מִצַּד זֶה וְנָפַל מִצַּד אַחֵר, פָּטוּר. וְאִם מֵחֲמַת הַמַּכָּה, חַיָּב: \n",
+ "הַנּוֹתֵן צֶמֶר לְצַבָּע, וְהִקְדִּיחָתוֹ יוֹרָה, נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָאוּר, אִם הַשֶּׁבַח יוֹתֵר עַל הַיְצִיאָה, נוֹתֵן לוֹ אֶת הַיְצִיאָה, וְאִם הַיְצִיאָה יְתֵרָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח. לִצְבֹּעַ לוֹ אָדֹם, וּצְבָעוֹ שָׁחֹר, שָׁחֹר, וּצְבָעוֹ אָדֹם, רַבִּי מֵאִיר אוֹמֵר, נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם הַשֶּׁבַח יָתֵר עַל הַיְצִיאָה, נוֹתֵן לוֹ אֶת הַיְצִיאָה, וְאִם הַיְצִיאָה יְתֵרָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח: \n",
+ "הַגּוֹזֵל אֶת חֲבֵרוֹ שָׁוֶה פְרוּטָה, וְנִשְׁבַּע לוֹ, יוֹלִיכֶנּוּ אַחֲרָיו אֲפִלּוּ לְמָדַי. לֹא יִתֵּן לֹא לִבְנוֹ וְלֹא לִשְׁלוּחוֹ, אֲבָל נוֹתֵן לִשְׁלִיחַ בֵּית דִּין. וְאִם מֵת, יַחֲזִיר לְיוֹרְשָׁיו: \n",
+ "נָתַן לוֹ אֶת הַקֶּרֶן וְלֹא נָתַן לוֹ אֶת הַחֹמֶשׁ, מָחַל לוֹ עַל הַקֶּרֶן וְלֹא מָחַל לוֹ עַל הַחֹמֶשׁ, מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִפָּחוֹת מִשָּׁוֶה פְרוּטָה בַקֶּרֶן, אֵינוֹ צָרִיךְ לֵילֵךְ אַחֲרָיו. נָתַן לוֹ אֶת הַחֹמֶשׁ וְלֹא נָתַן לוֹ אֶת הַקֶּרֶן, מָחַל לוֹ עַל הַחֹמֶשׁ וְלֹא מָחַל לוֹ עַל הַקֶּרֶן, מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִשָּׁוֶה פְרוּטָה בַקֶּרֶן, צָרִיךְ לֵילֵךְ אַחֲרָיו: \n",
+ "נָתַן לוֹ אֶת הַקֶּרֶן וְנִשְׁבַּע לוֹ עַל הַחֹמֶשׁ, הֲרֵי זֶה מְשַׁלֵּם חֹמֶשׁ עַל חֹמֶשׁ, עַד שֶׁיִּתְמַעֵט הַקֶּרֶן פָּחוֹת מִשָּׁוֶה פְרוּטָה. וְכֵן בְּפִקָּדוֹן, שֶׁנֶּאֱמַר (ויקרא ה) בְּפִקָּדוֹן אוֹ בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת עֲמִיתוֹ אוֹ מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם. הֵיכָן פִּקְדוֹנִי, אָמַר לוֹ אָבָד, מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁאֲכָלוֹ, מְשַׁלֵּם קֶרֶן. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם: \n",
+ "הֵיכָן פִּקְדוֹנִי, אָמַר לוֹ נִגְנָב, מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם: \n",
+ "הַגּוֹזֵל אֶת אָבִיו, וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לְבָנָיו אוֹ לְאֶחָיו. וְאִם אֵינוֹ רוֹצֶה, אוֹ שֶׁאֵין לוֹ, לֹוֶה וּבַעֲלֵי חוֹב בָּאִים וְנִפְרָעִים: \n",
+ "הָאוֹמֵר לִבְנוֹ, קוֹנָם אִי אַתָּה נֶהֱנֶה מִשֶּׁלִּי, אִם מֵת, יִירָשֶׁנּוּ. בְּחַיָּיו וּבְמוֹתוֹ, אִם מֵת, לֹא יִירָשֶׁנּוּ, וְיַחֲזִיר לְבָנָיו אוֹ לְאֶחָיו. וְאִם אֵין לוֹ, לֹוֶה, וּבַעֲלֵי חוֹב בָּאִים וְנִפְרָעִים: \n",
+ "הַגּוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (במדבר ה) וְאִם אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו, הָאָשָׁם הַמּוּשָׁב לַה' לַכֹּהֵן, מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר בּוֹ עָלָיו. הָיָה מַעֲלֶה אֶת הַכֶּסֶף וְאֶת הָאָשָׁם, וּמֵת, הַכֶּסֶף יִנָּתֵן לְבָנָיו, וְהָאָשָׁם יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה: \n",
+ "נָתַן הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, אֵין הַיּוֹרְשִׁים יְכוֹלִין לְהוֹצִיא מִיָּדָם, שֶׁנֶּאֱמַר (שם) אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה. נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה, יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, אִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, וְאִם לֹא, יַחֲזִיר וְיָבִיא אָשָׁם אַחֵר, שֶׁהַמֵּבִיא גְזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, יָצָא. הֵבִיא אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵלוֹ, לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחֹמֶשׁ, אֵין הַחֹמֶשׁ מְעַכֵּב: \n"
+ ],
+ [
+ "הַגּוֹזֵל וּמַאֲכִיל אֶת בָּנָיו, וְהִנִּיחַ לִפְנֵיהֶם, פְּטוּרִין מִלְּשַׁלֵּם. וְאִם הָיָה דָבָר שֶׁיֶּשׁ בּוֹ אַחֲרָיוּת, חַיָּבִין לְשַׁלֵּם. אֵין פּוֹרְטִין לֹא מִתֵּבַת הַמּוֹכְסִין, וְלֹא מִכִּיס שֶׁל גַּבָּאִין, וְאֵין נוֹטְלִין מֵהֶם צְדָקָה. אֲבָל נוֹטֵל הוּא מִתּוֹךְ בֵּיתוֹ אוֹ מִן הַשּׁוּק: \n",
+ "נָטְלוּ מוֹכְסִין אֶת חֲמוֹרוֹ וְנָתְנוּ לוֹ חֲמוֹר אַחֵר, גָּזְלוּ לִסְטִים אֶת כְּסוּתוֹ וְנָתְנוּ לוֹ כְסוּת אַחֶרֶת, הֲרֵי אֵלּוּ שֶׁלּוֹ, מִפְּנֵי שֶׁהַבְּעָלִים מִתְיָאֲשִׁין מֵהֶן. הַמַּצִּיל מִן הַנָּהָר אוֹ מִן הַגַּיִס אוֹ מִן הַלִּסְטִים, אִם נִתְיָאֲשׁוּ הַבְּעָלִים, הֲרֵי אֵלּוּ שֶׁלּוֹ. וְכֵן נָחִיל שֶׁל דְּבוֹרִים, אִם נִתְיָאֲשׁוּ הַבְּעָלִים, הֲרֵי אֵלּוּ שֶׁלּוֹ. אָמַר רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, נֶאֱמֶנֶת אִשָּׁה אוֹ קָטָן לוֹמַר, מִכָּאן יָצָא נָחִיל זֶה. וּמְהַלֵּךְ בְּתוֹךְ שְׂדֵה חֲבֵרוֹ לְהַצִּיל אֶת נְחִילוֹ. וְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. אֲבָל לֹא יָקֹץ אֶת סוֹכוֹ עַל מְנָת לִתֵּן אֶת הַדָּמִים. רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אַף קוֹצֵץ וְנוֹתֵן אֶת הַדָּמִים: \n",
+ "הַמַּכִּיר כֵּלָיו וּסְפָרָיו בְּיַד אַחֵר, וְיָצָא לוֹ שֵׁם גְּנֵבָה בָּעִיר, יִשָּׁבַע לוֹ לוֹקֵחַ כַּמָּה נָתַן, וְיִטֹּל. וְאִם לָאו, לֹא כֹּל הֵימֶנּוּ, שֶׁאֲנִי אוֹמֵר מְכָרָן לְאַחֵר וּלְקָחָן זֶה הֵימֶנּוּ: \n",
+ "זֶה בָּא בְחָבִיתוֹ שֶׁל יַיִן וְזֶה בָּא בְכַדּוֹ שֶׁל דְּבַשׁ. נִסְדְּקָה חָבִית שֶׁל דְּבַשׁ, וְשָׁפַךְ זֶה אֶת יֵינוֹ וְהִצִּיל אֶת הַדְּבַשׁ לְתוֹכוֹ, אֵין לוֹ אֶלָּא שְׂכָרוֹ. וְאִם אָמַר, אַצִּיל אֶת שֶׁלְּךָ וְאַתָּה נוֹתֵן לִי דְּמֵי שֶׁלִּי, חַיָּב לִתֵּן לוֹ. שָׁטַף נָהָר חֲמוֹרוֹ וַחֲמוֹר חֲבֵרוֹ, שֶׁלּוֹ יָפֶה מָנֶה וְשֶׁל חֲבֵרוֹ מָאתַיִם, הִנִּיחַ זֶה אֶת שֶׁלּוֹ וְהִצִּיל אֶת שֶׁל חֲבֵרוֹ, אֵין לוֹ אֶלָּא שְׂכָרוֹ. וְאִם אָמַר לוֹ, אֲנִי אַצִּיל אֶת שֶׁלְּךָ וְאַתָּה נוֹתֵן לִי אֶת שֶׁלִּי, חַיָּב לִתֵּן לוֹ: \n",
+ "הַגּוֹזֵל שָׂדֶה מֵחֲבֵרוֹ וּנְטָלוּהוּ מְסִיקִין, אִם מַכַּת מְדִינָה הִיא, אוֹמֵר לוֹ הֲרֵי שֶׁלְּךָ לְפָנֶיךָ, וְאִם מֵחֲמַת הַגַּזְלָן, חַיָּב לְהַעֲמִיד לוֹ שָׂדֶה אַחֶרֶת. שְׁטָפָהּ נָהָר, אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ: \n",
+ "הַגּוֹזֵל אֶת חֲבֵרוֹ, אוֹ שֶׁלָּוָה הֵימֶנּוּ, אוֹ שֶׁהִפְקִיד לוֹ. בַּיִּשּׁוּב, לֹא יַחֲזִיר לוֹ בַמִּדְבָּר. עַל מְנָת לָצֵאת בַּמִּדְבָּר, יַחֲזִיר לוֹ בַמִּדְבָּר: \n",
+ "הָאוֹמֵר לַחֲבֵרוֹ, גְּזַלְתִּיךָ, הִלְוִיתַנִי, הִפְקַדְתָּ אֶצְלִי, וְאֵינִי יוֹדֵעַ אִם הֶחֱזַרְתִּי לְךָ אִם לֹא הֶחֱזַרְתִּי לְךָ, חַיָּב לְשַׁלֵּם. אֲבָל אִם אָמַר לוֹ, אֵינִי יוֹדֵעַ אִם גְּזַלְתִּיךָ, אִם הִלְוִיתַנִי, אִם הִפְקַדְתָּ אֶצְלִי, פָּטוּר מִלְּשַׁלֵּם: \n",
+ "הַגּוֹנֵב טָלֶה מִן הָעֵדֶר וְהֶחֱזִירוֹ, וּמֵת אוֹ נִגְנַב, חַיָּב בְּאַחֲרָיוּתוֹ. לֹא יָדְעוּ בְעָלִים לֹא בִגְנֵבָתוֹ וְלֹא בַחֲזִירָתוֹ, וּמָנוּ אֶת הַצֹּאן וּשְׁלֵמָה הִיא, פָּטוּר: \n",
+ "אֵין לוֹקְחִים מִן הָרוֹעִים צֶמֶר וְחָלָב וּגְדָיִים, וְלֹא מִשּׁוֹמְרֵי פֵרוֹת עֵצִים וּפֵרוֹת. אֲבָל לוֹקְחִין מִן הַנָּשִׁים כְּלֵי צֶמֶר בִּיהוּדָה, וּכְלֵי פִשְׁתָּן בַּגָּלִיל, וַעֲגָלִים בַּשָּׁרוֹן. וְכֻלָּן שֶׁאָמְרוּ לְהַטְמִין, אָסוּר. וְלוֹקְחִין בֵּיצִים וְתַרְנְגוֹלִים מִכָּל מָקוֹם: \n",
+ "מוֹכִין שֶׁהַכּוֹבֵס מוֹצִיא, הֲרֵי אֵלּוּ שֶׁלּוֹ. וְשֶׁהַסּוֹרֵק מוֹצִיא, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבָּיִת. הַכּוֹבֵס נוֹטֵל שְׁלשָׁה חוּטִין וְהֵן שֶׁלּוֹ. יָתֵר מִכֵּן, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבָּיִת. אִם הָיָה הַשָּׁחוֹר עַל גַּבֵּי הַלָּבָן, נוֹטֵל אֶת הַכֹּל וְהֵן שֶׁלּוֹ. הַחַיָּט שֶׁשִּׁיֵּר מִן הַחוּט כְּדֵי לִתְפֹּר בּוֹ, וּמַטְלִית שֶׁהִיא שָׁלשׁ עַל שָׁלשׁ, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבָּיִת. מַה שֶּׁהֶחָרָשׁ מוֹצִיא בַמַּעֲצָד, הֲרֵי אֵלּוּ שֶׁלּוֹ, וּבַכַּשִּׁיל, שֶׁל בַּעַל הַבָּיִת. וְאִם הָיָה עוֹשֶׂה אֵצֶל בַּעַל הַבַּיִת, אַף הַנְּסֹרֶת שֶׁל בַּעַל הַבָּיִת: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/merged.json b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..fd16e0dfe3c1de372c38dea80bcaff4771c39b1b
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Bava Kamma/Hebrew/merged.json
@@ -0,0 +1,122 @@
+{
+ "title": "Mishnah Bava Kamma",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Bava_Kamma",
+ "text": [
+ [
+ "אַרְבָּעָה אֲבוֹת נְזִיקִין, הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר. לֹא הֲרֵי הַשּׁוֹר כַּהֲרֵי הַמַּבְעֶה, וְלֹא הֲרֵי הַמַּבְעֶה כַּהֲרֵי הַשּׁוֹר. וְלֹא זֶה וָזֶה, שֶׁיֵּשׁ בָּהֶן רוּחַ חַיִּים, כַּהֲרֵי הָאֵשׁ, שֶׁאֵין בּוֹ רוּחַ חַיִּים. וְלֹא זֶה וָזֶה, שֶׁדַּרְכָּן לֵילֵךְ וּלְהַזִּיק, כַּהֲרֵי הַבּוֹר, שֶׁאֵין דַּרְכּוֹ לֵילֵךְ וּלְהַזִּיק. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן, שֶׁדַּרְכָּן לְהַזִּיק וּשְׁמִירָתָן עָלֶיךָ. וּכְשֶׁהִזִּיק, חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ: \n",
+ "כָּל שֶׁחַבְתִּי בִשְׁמִירָתוֹ, הִכְשַׁרְתִּי אֶת נִזְקוֹ. הִכְשַׁרְתִּי בְמִקְצָת נִזְקוֹ, חַבְתִּי בְתַשְׁלוּמִין כְּהֶכְשֵׁר כָּל נִזְקוֹ. נְכָסִים שֶׁאֵין בָּהֶם מְעִילָה, נְכָסִים שֶׁל בְּנֵי בְרִית, נְכָסִים הַמְיֻחָדִים, וּבְכָל מָקוֹם חוּץ מֵרְשׁוּת הַמְיֻחֶדֶת לַמַּזִּיק וּרְשׁוּת הַנִּזָּק וְהַמַּזִּיק. וּכְשֶׁהִזִּיק, חָב הַמַּזִּיק לְשַׁלֵּם תַּשְׁלוּמֵי נֶזֶק בְּמֵיטַב הָאָרֶץ: \n",
+ "שׁוּם כֶּסֶף, וְשָׁוֶה כֶסֶף, בִּפְנֵי בֵית דִּין, וְעַל פִּי עֵדִים בְּנֵי חוֹרִין בְּנֵי בְרִית. וְהַנָּשִׁים בִּכְלָל הַנֶּזֶק. וְהַנִּזָּק וְהַמַּזִּיק בַּתַּשְׁלוּמִין: \n",
+ "חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין, הַבְּהֵמָה אֵינָהּ מוּעֶדֶת לֹא לִגַּח וְלֹא לִגֹּף וְלֹא לִשֹּׁךְ וְלֹא לִרְבֹּץ וְלֹא לִבְעֹט. הַשֵּׁן מוּעֶדֶת לֶאֱכֹל אֶת הָרָאוּי לָהּ, הָרֶגֶל מוּעֶדֶת לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ, וְשׁוֹר הַמּוּעָד, וְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק, וְהָאָדָם. הַזְּאֵב וְהָאֲרִי וְהַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, הֲרֵי אֵלּוּ מוּעָדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּזְמַן שֶׁהֵן בְּנֵי תַרְבּוּת, אֵינָן מוּעָדִין. וְהַנָּחָשׁ מוּעָד לְעוֹלָם. מַה בֵּין תָּם לְמוּעָד. אֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק מִגּוּפוֹ, וּמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָּה: \n"
+ ],
+ [
+ "כֵּיצַד הָרֶגֶל מוּעֶדֶת. לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ. הַבְּהֵמָה מוּעֶדֶת לְהַלֵּךְ כְּדַרְכָּהּ וּלְשַׁבֵּר. הָיְתָה מְבַעֶטֶת, אוֹ שֶׁהָיוּ צְרוֹרוֹת מְנַתְּזִין מִתַּחַת רַגְלֶיהָ וְשִׁבְּרָה אֶת הַכֵּלִים, מְשַׁלֵּם חֲצִי נֶזֶק. דָּרְסָה עַל הַכְּלִי וְשִׁבְּרַתּוֹ, וְנָפַל עַל כְּלִי וּשְׁבָרוֹ, עַל הָרִאשׁוֹן מְשַׁלֵּם נֶזֶק שָׁלֵם, וְעַל הָאַחֲרוֹן מְשַׁלֵּם חֲצִי נֶזֶק. הַתַּרְנְגוֹלִים מוּעָדִין לְהַלֵּךְ כְּדַרְכָּן וּלְשַׁבֵּר. הָיָה דְלִיל קָשׁוּר בְּרַגְלָיו, אוֹ שֶׁהָיָה מְהַדֵּס וּמְשַׁבֵּר אֶת הַכֵּלִים, מְשַׁלֵּם חֲצִי נֶזֶק: \n",
+ "כֵּיצַד הַשֵּׁן מוּעֶדֶת. לֶאֱכֹל אֶת הָרָאוּי לָהּ. הַבְּהֵמָה מוּעֶדֶת לֶאֱכֹל פֵּרוֹת וִירָקוֹת. אָכְלָה כְסוּת אוֹ כֵלִים, מְשַׁלֵּם חֲצִי נֶזֶק. בַּמֶּה דְבָרִים אֲמוּרִים. בִּרְשׁוּת הַנִּזָּק, אֲבָל בִּרְשׁוּת הָרַבִּים, פָּטוּר. אִם נֶהֱנֵית, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. כֵּיצַד מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. אָכְלָה מִתּוֹךְ הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. מִצִּדֵּי הָרְחָבָה, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה. מִפֶּתַח הַחֲנוּת, מְשַׁלֵּם מַה שֶּׁנֶּהֱנֵית. מִתּוֹךְ הַחֲנוּת, מְשַׁלֵּם מַה שֶּׁהִזִּיקָה: \n",
+ "הַכֶּלֶב וְהַגְּדִי שֶׁקָּפְצוּ מֵרֹאשׁ הַגָּג וְשִׁבְּרוּ אֶת הַכֵּלִים, מְשַׁלֵּם נֶזֶק שָׁלֵם, מִפְּנֵי שֶׁהֵן מוּעָדִין. הַכֶּלֶב שֶׁנָּטַל חֲרָרָה וְהָלַךְ לַגָּדִישׁ, אָכַל הַחֲרָרָה וְהִדְלִיק הַגָּדִישׁ, עַל הַחֲרָרָה מְשַׁלֵּם נֶזֶק שָׁלֵם, וְעַל הַגָּדִישׁ מְשַׁלֵּם חֲצִי נֶזֶק: \n",
+ "אֵיזֶה הוּא תָם, וְאֵיזֶה הוּא מוּעָד. מוּעָד, כֹּל שֶׁהֵעִידוּ בוֹ שְׁלשָׁה יָמִים. וְתָם, מִשֶּׁיַּחֲזֹר בּוֹ שְׁלשָׁה יָמִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, מוּעָד, שֶׁהֵעִידוּ בוֹ שָׁלשׁ פְּעָמִים. וְתָם, כֹּל שֶׁיְּהוּ הַתִּינוֹקוֹת מְמַשְׁמְשִׁין בּוֹ וְאֵינוֹ נוֹגֵחַ: \n",
+ "שׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק כֵּיצַד. נָגַח, נָגַף, נָשַׁךְ, רָבַץ, בָּעַט, בִּרְשׁוּת הָרַבִּים, מְשַׁלֵּם חֲצִי נֶזֶק. בִּרְשׁוּת הַנִּזָּק, רַבִּי טַרְפוֹן אוֹמֵר נֶזֶק שָׁלֵם, וַחֲכָמִים אוֹמְרִים חֲצִי נֶזֶק. אָמַר לָהֶם רַבִּי טַרְפוֹן, וּמַה בִּמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל בִּרְשׁוּת הָרַבִּים, שֶׁהוּא פָטוּר, הֶחְמִיר עֲלֵיהֶם בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם, מְקוֹם שֶׁהֶחְמִיר עַל הַקֶּרֶן בִּרְשׁוּת הָרַבִּים, לְשַׁלֵּם חֲצִי נֶזֶק, אֵינוֹ דִין שֶׁנַּחְמִיר עָלֶיהָ בִּרְשׁוּת הַנִּזָּק לְשַׁלֵּם נֶזֶק שָׁלֵם. אָמְרוּ לוֹ, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה בִרְשׁוּת הָרַבִּים חֲצִי נֶזֶק, אַף בִּרְשׁוּת הַנִּזָּק חֲצִי נֶזֶק. אָמַר לָהֶם, אֲנִי לֹא אָדוּן קֶרֶן מִקֶּרֶן, אֲנִי אָדוּן קֶרֶן מֵרֶגֶל. וּמַה בִמְקוֹם שֶׁהֵקֵל עַל הַשֵּׁן וְעַל הָרֶגֶל, בִּרְשׁוּת הָרַבִּים, הֶחְמִיר בַּקֶּרֶן, מְקוֹם שֶׁהֶחְמִיר עַל הַשֵּׁן וְעַל הָרֶגֶל, בִּרְשׁוּת הַנִּזָּק, אֵינוֹ דִין שֶׁנַּחְמִיר בַּקֶּרֶן. אָמְרוּ לוֹ, דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה בִּרְשׁוּת הָרַבִּים חֲצִי נֶזֶק, אַף בִּרְשׁוּת הַנִּזָּק חֲצִי נֶזֶק: \n",
+ "אָדָם מוּעָד לְעוֹלָם, בֵּין שׁוֹגֵג, בֵּין מֵזִיד, בֵּין עֵר, בֵּין יָשֵׁן. סִמֵּא אֶת עֵין חֲבֵרוֹ וְשִׁבֵּר אֶת הַכֵּלִים, מְשַׁלֵּם נֶזֶק שָׁלֵם: \n"
+ ],
+ [
+ "הַמַּנִּיחַ אֶת הַכַּד בִּרְשׁוּת הָרַבִּים וּבָא אַחֵר וְנִתְקַל בָּהּ וּשְׁבָרָהּ, פָּטוּר. וְאִם הֻזַּק בָּהּ, בַּעַל הֶחָבִית חַיָּב בְּנִזְקוֹ. נִשְׁבְּרָה כַדּוֹ בִּרְשׁוּת הָרַבִּים, וְהֻחְלַק אֶחָד בַּמַּיִם, אוֹ שֶׁלָּקָה בַחֲרָסֶיהָ, חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּמִתְכַּוֵּן, חַיָּב. בְּאֵינוֹ מִתְכַּוֵּן, פָּטוּר: \n",
+ "הַשּׁוֹפֵךְ מַיִם בִּרְשׁוּת הָרַבִּים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ. הַמַּצְנִיעַ אֶת הַקּוֹץ, וְאֶת הַזְּכוּכִית, וְהַגּוֹדֵר אֶת גְּדֵרוֹ בְּקוֹצִים, וְגָדֵר שֶׁנָּפַל לִרְשׁוּת הָרַבִּים, וְהֻזְּקוּ בָהֶן אֲחֵרִים, חַיָּב בְּנִזְקָן: \n",
+ "הַמּוֹצִיא אֶת תִּבְנוֹ וְאֶת קַשּׁוֹ לִרְשׁוּת הָרַבִּים לִזְבָלִים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ, וְכָל הַקּוֹדֵם בָּהֶן זָכָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל הַמְקַלְקְלִין בִּרְשׁוּת הָרַבִּים וְהִזִּיקוּ, חַיָּבִין לְשַׁלֵּם, וְכָל הַקּוֹדֵם בָּהֶן זָכָה. הַהוֹפֵךְ אֶת הַגָּלָל בִּרְשׁוּת הָרַבִּים, וְהֻזַּק בָּהֶן אַחֵר, חַיָּב בְּנִזְקוֹ: \n",
+ "שְׁנֵי קַדָּרִין שֶׁהָיוּ מְהַלְּכִין זֶה אַחַר זֶה, וְנִתְקַל הָרִאשׁוֹן וְנָפַל, וְנִתְקַל הַשֵּׁנִי בָּרִאשׁוֹן, הָרִאשׁוֹן חַיָּב בְּנִזְקֵי שֵׁנִי: \n",
+ "זֶה בָּא בְחָבִיתוֹ, וְזֶה בָּא בְקוֹרָתוֹ, נִשְׁבְּרָה כַדּוֹ שֶׁל זֶה בְּקוֹרָתוֹ שֶׁל זֶה, פָּטוּר, שֶׁלָּזֶה רְשׁוּת לְהַלֵּךְ וְלָזֶה רְשׁוּת לְהַלֵּךְ. הָיָה בַעַל קוֹרָה רִאשׁוֹן, וּבַעַל חָבִית אַחֲרוֹן, נִשְׁבְּרָה חָבִית בַּקּוֹרָה, פָּטוּר בַּעַל הַקּוֹרָה. וְאִם עָמַד בַּעַל הַקּוֹרָה, חַיָּב. וְאִם אָמַר לְבַעַל הֶחָבִית עֲמֹד, פָּטוּר. הָיָה בַעַל חָבִית רִאשׁוֹן וּבַעַל קוֹרָה אַחֲרוֹן, נִשְׁבְּרָה חָבִית בַּקּוֹרָה, חַיָּב. וְאִם עָמַד בַּעַל חָבִית, פָּטוּר. וְאִם אָמַר לְבַעַל קוֹרָה עֲמֹד, חַיָּב. וְכֵן זֶה בָא בְנֵרוֹ וְזֶה בְפִשְׁתָּנוֹ: \n",
+ "שְׁנַיִם שֶׁהָיוּ מְהַלְּכִין בִּרְשׁוּת הָרַבִּים אֶחָד רָץ וְאֶחָד מְהַלֵּךְ, אוֹ שֶׁהָיוּ שְׁנֵיהֶם רָצִים, וְהִזִּיקוּ זֶה אֶת זֶה, שְׁנֵיהֶם פְּטוּרִין: \n",
+ "הַמְבַקֵּעַ בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הָרַבִּים, בִּרְשׁוּת הָרַבִּים וְהִזִּיק בִּרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וְהִזִּיק בִּרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב: \n",
+ "שְׁנֵי שְׁוָרִים תַּמִּים שֶׁחָבְלוּ זֶה אֶת זֶה, מְשַׁלְּמִים בַּמּוֹתָר חֲצִי נֶזֶק. שְׁנֵיהֶם מוּעָדִים, מְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. אֶחָד תָּם וְאֶחָד מוּעָד, מוּעָד בַּתָּם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, תָּם בַּמּוּעָד מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. וְכֵן שְׁנֵי אֲנָשִׁים שֶׁחָבְלוּ זֶה בָזֶה, מְשַׁלְּמִים בַּמּוֹתָר נֶזֶק שָׁלֵם. אָדָם בְּמוּעָד וּמוּעָד בְּאָדָם, מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם. אָדָם בְּתָם וְתָם בְּאָדָם, אָדָם בְּתָם מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם, תָּם בְּאָדָם מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֶזֶק. רַבִּי עֲקִיבָא אוֹמֵר, אַף תָּם שֶׁחָבַל בְּאָדָם, מְשַׁלֵּם בַּמּוֹתָר נֶזֶק שָׁלֵם: \n",
+ "שׁוֹר שָׁוֶה מָנֶה שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, נוֹטֵל אֶת הַשּׁוֹר. שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, אָמַר רַבִּי מֵאִיר, עַל זֶה נֶאֱמַר (שמות כא) וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ. אָמַר לוֹ רַבִּי יְהוּדָה, וְכֵן הֲלָכָה, קִיַּמְתָּ וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ, וְלֹא קִיַּמְתָּ (שם) וְגַם אֶת הַמֵּת יֶחֱצוּן, וְאֵיזֶה, זֶה שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְהַנְּבֵלָה יָפָה חֲמִשִּׁים זוּז, שֶׁזֶּה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת, וְזֶה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת: \n",
+ "יֵשׁ חַיָּב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ, פָּטוּר עַל מַעֲשֵׂה שׁוֹרוֹ וְחַיָּב עַל מַעֲשֵׂה עַצְמוֹ. שׁוֹרוֹ שֶׁבִּיֵּשׁ, פָּטוּר, וְהוּא שֶׁבִּיֵּשׁ, חַיָּב. שׁוֹרוֹ שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, פָּטוּר, וְהוּא שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, חַיָּב. שׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, חַיָּב, וְהוּא שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, חַיָּב, וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, פָּטוּר, מִפְּנֵי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ: \n",
+ "שׁוֹר שֶׁהָיָה רוֹדֵף אַחַר שׁוֹר אַחֵר, וְהֻזַּק, זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, וְזֶה אוֹמֵר לֹא כִי, אֶלָּא בְסֶלַע לָקָה, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. הָיוּ שְׁנַיִם רוֹדְפִים אַחַר אֶחָד, זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, וְזֶה אוֹמֵר שׁוֹרְךָ הִזִּיק, שְׁנֵיהֶם פְּטוּרִין. אִם הָיוּ שְׁנֵיהֶן שֶׁל אִישׁ אֶחָד, שְׁנֵיהֶן חַיָּבִין. הָיָה אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַנִּזָּק אוֹמֵר גָּדוֹל הִזִּיק, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא קָטָן הִזִּיק. אֶחָד תָּם וְאֶחָד מוּעָד, הַנִּזָּק אוֹמֵר, מוּעָד הִזִּיק, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא תָם הִזִּיק, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. הָיוּ הַנִּזּוֹקִין שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, וְהַמַּזִּיקִים שְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַנִּזָּק אוֹמֵר, גָּדוֹל הִזִּיק אֶת הַגָּדוֹל וְקָטָן אֶת הַקָּטָן, וּמַזִּיק אוֹמֵר לֹא כִי, אֶלָּא קָטָן אֶת הַגָּדוֹל וְגָדוֹל אֶת הַקָּטָן. אֶחָד תָּם וְאֶחָד מוּעָד, הַנִּזָּק אוֹמֵר, מוּעָד הִזִּיק אֶת הַגָּדוֹל וְתָם אֶת הַקָּטָן, וְהַמַּזִּיק אוֹמֵר לֹא כִי, אֶלָּא תָם אֶת הַגָּדוֹל וּמוּעָד אֶת הַקָּטָן, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה: \n"
+ ],
+ [
+ "שׁוֹר שֶׁנָּגַח אַרְבָּעָה וַחֲמִשָּׁה שְׁוָרִים זֶה אַחַר זֶה, יְשַׁלֵּם לָאַחֲרוֹן שֶׁבָּהֶם. וְאִם יֶשׁ בּוֹ מוֹתָר, יַחֲזִיר לְשֶׁלְּפָנָיו. וְאִם יֶשׁ בּוֹ מוֹתָר, יַחֲזִיר לְשֶׁלִּפְנֵי פָנָיו. וְהָאַחֲרוֹן אַחֲרוֹן נִשְׂכָּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, זֶה נוֹטֵל מָנֶה וְזֶה נוֹטֵל מָנֶה. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם, הָאַחֲרוֹן נוֹטֵל מָנֶה, וְשֶׁלְּפָנָיו, זֶה נוֹטֵל חֲמִשִּׁים זוּז וְזֶה נוֹטֵל חֲמִשִּׁים זוּז. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם, הָאַחֲרוֹן נוֹטֵל מָנֶה, וְשֶׁלְּפָנָיו, חֲמִשִּׁים זוּז, וּשְׁנַיִם הָרִאשׁוֹנִים, דִּינַר זָהָב: \n",
+ "שׁוֹר שֶׁהוּא מוּעָד לְמִינוֹ וְאֵינוֹ מוּעָד לְשֶׁאֵינוֹ מִינוֹ, מוּעָד לְאָדָם וְאֵינוֹ מוּעָד לִבְהֵמָה, מוּעָד לִקְטַנִּים וְאֵינוֹ מוּעָד לִגְדוֹלִים, אֶת שֶׁהוּא מוּעָד לוֹ מְשַׁלֵּם נֶזֶק שָׁלֵם, וְאֶת שֶׁאֵינוֹ מוּעָד לוֹ מְשַׁלֵּם חֲצִי נֶזֶק. אָמְרוּ לִפְנֵי רַבִּי יְהוּדָה, הֲרֵי שֶׁהָיָה מוּעָד לְשַׁבָּתוֹת וְאֵינוֹ מוּעָד לְחֹל. אָמַר לָהֶם, לַשַּׁבָּתוֹת מְשַׁלֵּם נֶזֶק שָׁלֵם, לִימוֹת הַחֹל מְשַׁלֵּם חֲצִי נֶזֶק. אֵימָתַי הוּא תָם. מִשֶּׁיַּחֲזֹר בּוֹ שְׁלשָׁה יְמֵי שַׁבָּתוֹת: \n",
+ "שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ, וְשֶׁל הֶקְדֵּשׁ שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) שׁוֹר רֵעֵהוּ, וְלֹא שׁוֹר שֶׁל הֶקְדֵּשׁ. שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁל נָכְרִי, פָּטוּר. וְשֶׁל נָכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם: \n",
+ "שׁוֹר שֶׁל פִּקֵּחַ שֶׁנָּגַח שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. וְשֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן, שֶׁנָּגַח שׁוֹר שֶׁל פִּקֵּחַ, פָּטוּר. שׁוֹר שֶׁל חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁנָּגַח, בֵּית דִּין מַעֲמִידִין לָהֶן אַפּוֹטְרוֹפּוֹס וּמְעִידִין לָהֶן בִּפְנֵי אַפּוֹטְרוֹפּוֹס. נִתְפַּקַּח הַחֵרֵשׁ, נִשְׁתַּפָּה הַשּׁוֹטֶה וְהִגְדִּיל הַקָּטָן, חָזַר לְתַמּוּתוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, הֲרֵי הוּא בְחֶזְקָתוֹ. שׁוֹר הָאִצְטָדִין אֵינוֹ חַיָּב מִיתָה, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגַּח, וְלֹא שֶׁיַּגִּיחוּהוּ: \n",
+ "שׁוֹר שֶׁנָּגַח אֶת הָאָדָם וָמֵת, מוּעָד, מְשַׁלֵּם כֹּפֶר, וְתָם, פָּטוּר מִן הַכֹּפֶר. וְזֶה וָזֶה חַיָּבִים מִיתָה. וְכֵן בְּבֵן וְכֵן בְּבַת. נָגַח עֶבֶד אוֹ אָמָה, נוֹתֵן שְׁלשִׁים סְלָעִים, בֵּין שֶׁהוּא יָפֶה מָנֶה וּבֵין שֶׁאֵינוֹ יָפֶה אֶלָּא דִּינָר אֶחָד: \n",
+ "שׁוֹר שֶׁהָיָה מִתְחַכֵּךְ בְּכֹתֶל וְנָפַל עַל הָאָדָם, נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לְנָכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים וְהָרַג בֶּן קְיָמָא, פָּטוּר: \n",
+ "שׁוֹר הָאִשָּׁה, שׁוֹר הַיְתוֹמִים, שׁוֹר הָאַפּוֹטְרוֹפּוֹס, שׁוֹר הַמִּדְבָּר, שׁוֹר הַהֶקְדֵּשׁ, שׁוֹר הַגֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים, הֲרֵי אֵלּוּ חַיָּבִים מִיתָה. רַבִּי יְהוּדָה אוֹמֵר, שׁוֹר הַמִּדְבָּר, שׁוֹר הַהֶקְדֵּשׁ, שׁוֹר הַגֵּר שֶׁמֵּת, פְּטוּרִים מִן הַמִּיתָה, לְפִי שֶׁאֵין לָהֶם בְּעָלִים: \n",
+ "שׁוֹר שֶׁהוּא יוֹצֵא לְהִסָּקֵל וְהִקְדִּישׁוֹ בְעָלָיו, אֵינוֹ מֻקְדָּשׁ. שְׁחָטוֹ, בְּשָׂרוֹ אָסוּר. וְאִם עַד שֶׁלֹּא נִגְמַר דִּינוֹ הִקְדִּישׁוֹ בְעָלָיו, מֻקְדָּשׁ. וְאִם שְׁחָטוֹ, בְּשָׂרוֹ מֻתָּר: \n",
+ "מְסָרוֹ לְשׁוֹמֵר חִנָּם, וּלְשׁוֹאֵל, לְנוֹשֵׂא שָׂכָר, וּלְשׂוֹכֵר, נִכְנְסוּ תַחַת הַבְּעָלִים, מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם, וְתָם מְשַׁלֵּם חֲצִי נֶזֶק. קְשָׁרוֹ בְעָלָיו בְּמוֹסֵרָה, וְנָעַל בְּפָנָיו כָּרָאוּי, וְיָצָא וְהִזִּיק, אֶחָד תָּם וְאֶחָד מוּעָד חַיָּב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, תָּם חַיָּב וּמוּעָד פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו, וְשָׁמוּר הוּא זֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין לוֹ שְׁמִירָה אֶלָּא סַכִּין: \n"
+ ],
+ [
+ "שׁוֹר שֶׁנָּגַח אֶת הַפָּרָה וְנִמְצָא עֻבָּרָהּ בְּצִדָּהּ, וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נְגָחָהּ יָלְדָה, אִם מִשֶּׁנְּגָחָהּ יָלְדָה, מְשַׁלֵּם חֲצִי נֶזֶק לַפָּרָה וּרְבִיעַ נֶזֶק לַוָּלָד. וְכֵן פָּרָה שֶׁנָּגְחָה אֶת הַשּׁוֹר וְנִמְצָא וְלָדָהּ בְּצִדָּהּ, וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נָגְחָה יָלְדָה, אִם מִשֶּׁנָּגְחָה יָלְדָה, מְשַׁלֵּם חֲצִי נֶזֶק מִן הַפָּרָה וּרְבִיעַ נֶזֶק מִן הַוָּלָד: \n",
+ "הַקַּדָּר שֶׁהִכְנִיס קְדֵרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וְשִׁבְּרָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַקְּדֵרוֹת חַיָּב. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל חָצֵר חַיָּב. הִכְנִיס פֵּרוֹתָיו לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַפֵּרוֹת חַיָּב. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל הֶחָצֵר חַיָּב: \n",
+ "הִכְנִיס שׁוֹרוֹ לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִרְשׁוּת, וּנְגָחוֹ שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת, אוֹ שֶׁנְּשָׁכוֹ כַלְבּוֹ שֶׁל בַּעַל הַבַּיִת, פָּטוּר. נָגַח הוּא שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת, חַיָּב. נָפַל לְבוֹרוֹ וְהִבְאִישׁ מֵימָיו, חַיָּב. הָיָה אָבִיו אוֹ בְנוֹ לְתוֹכוֹ, מְשַׁלֵּם אֶת הַכֹּפֶר. וְאִם הִכְנִיס בִּרְשׁוּת, בַּעַל הֶחָצֵר חַיָּב. רַבִּי אוֹמֵר, בְּכֻלָּן אֵינוֹ חַיָּב, עַד שֶׁיְּקַבֵּל עָלָיו לִשְׁמֹר: \n",
+ "שׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, פָּטוּר מִדְּמֵי וְלָדוֹת. וְאָדָם שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, מְשַׁלֵּם דְּמֵי וְלָדוֹת. כֵּיצַד מְשַׁלֵּם דְּמֵי וְלָדוֹת, שָׁמִין אֶת הָאִשָּׁה כַּמָּה הִיא יָפָה עַד שֶׁלֹּא יָלְדָה וְכַמָּה הִיא יָפָה מִשֶּׁיָּלָדָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אִם כֵּן, מִשֶּׁהָאִשָּׁה יוֹלֶדֶת, מַשְׁבַּחַת. אֶלָּא שָׁמִין אֶת הַוְּלָדוֹת כַּמָּה הֵן יָפִין, וְנוֹתֵן לַבַּעַל. וְאִם אֵין לָהּ בַּעַל, נוֹתֵן לְיוֹרְשָׁיו. הָיְתָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ גִיּוֹרֶת, פָּטוּר: \n",
+ "הַחוֹפֵר בּוֹר בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הָרַבִּים, אוֹ בִרְשׁוּת הָרַבִּים וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד, בִּרְשׁוּת הַיָּחִיד וּפְתָחוֹ לִרְשׁוּת הַיָּחִיד אַחֵר, חַיָּב. הַחוֹפֵר בּוֹר בִּרְשׁוּת הָרַבִּים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. אֶחָד הַחוֹפֵר בּוֹר, שִׁיחַ וּמְעָרָה, חֲרִיצִין וּנְעִיצִין, חַיָּב. אִם כֵּן, לָמָּה נֶאֱמַר בּוֹר, מַה בּוֹר שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים, אַף כֹּל שֶׁיֶּשׁ בּוֹ כְדֵי לְהָמִית, עֲשָׂרָה טְפָחִים. הָיוּ פְחוּתִין מֵעֲשָׂרָה טְפָחִים, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. וְאִם הֻזַּק בּוֹ, חַיָּב: \n",
+ "בּוֹר שֶׁל שְׁנֵי שֻׁתָּפִין, עָבַר עָלָיו הָרִאשׁוֹן וְלֹא כִסָּהוּ, וְהַשֵּׁנִי וְלֹא כִסָּהוּ, הַשֵּׁנִי חַיָּב. כִּסָּהוּ הָרִאשׁוֹן, וּבָא הַשֵּׁנִי וּמְצָאוֹ מְגֻלֶּה וְלֹא כִסָּהוּ, הַשֵּׁנִי חַיָּב. כִּסָּהוּ כָרָאוּי, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, פָּטוּר. לֹא כִסָּהוּ כָרָאוּי, וְנָפַל לְתוֹכוֹ שׁוֹר אוֹ חֲמוֹר וָמֵת, חַיָּב. נָפַל לְפָנָיו מִקּוֹל הַכְּרִיָּה, חַיָּב. לְאַחֲרָיו מִקּוֹל הַכְּרִיָּה, פָּטוּר. נָפַל לְתוֹכוֹ שׁוֹר וְכֵלָיו וְנִשְׁתַּבְּרוּ, חֲמוֹר וְכֵלָיו וְנִתְקָרְעוּ, חַיָּב עַל הַבְּהֵמָה וּפָטוּר עַל הַכֵּלִים. נָפַל לְתוֹכוֹ שׁוֹר חֵרֵשׁ, שׁוֹטֶה וְקָטָן, חַיָּב. בֵּן אוֹ בַת, עֶבֶד אוֹ אָמָה, פָּטוּר: \n",
+ "אֶחָד שׁוֹר וְאֶחָד כָּל בְּהֵמָה לִנְפִילַת הַבּוֹר, וּלְהַפְרָשַׁת הַר סִינַי, וּלְתַשְׁלוּמֵי כֶפֶל, וְלַהֲשָׁבַת אֲבֵדָה, לִפְרִיקָה, לַחֲסִימָה, לְכִלְאַיִם, וּלְשַׁבָּת. וְכֵן חַיָּה וָעוֹף כַּיּוֹצֵא בָהֶן. אִם כֵּן, לָמָּה נֶאֱמַר שׁוֹר אוֹ חֲמוֹר. אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהֹוֶה: \n"
+ ],
+ [
+ "הַכּוֹנֵס צֹאן לַדִּיר, וְנָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. לֹא נָעַל בְּפָנֶיהָ כָּרָאוּי, וְיָצְאָה וְהִזִּיקָה, חַיָּב. נִפְרְצָה בַלַּיְלָה אוֹ שֶׁפְּרָצוּהָ לִסְטִים, וְיָצְאָה וְהִזִּיקָה, פָּטוּר. הוֹצִיאוּהָ לִסְטִים, לִסְטִים חַיָּבִים: \n",
+ "הִנִּיחָהּ בַּחַמָּה, אוֹ שֶׁמְּסָרָהּ לְחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְיָצְאָה וְהִזִּיקָה, חַיָּב. מְסָרָהּ לְרוֹעֶה, נִכְנָס רוֹעֶה תַּחְתָּיו. נָפְלָה לְגִנָּה וְנֶהֱנֵית, מְשַׁלֶּמֶת מַה שֶּׁנֶּהֶנֵית. יָרְדָה כְדַרְכָּהּ וְהִזִּיקָה, מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה. כֵּיצַד מְשַׁלֶּמֶת מַה שֶּׁהִזִּיקָה, שָׁמִין בֵּית סְאָה בְּאוֹתָה שָׂדֶה, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אָכְלָה פֵּרוֹת גְּמוּרִים מְשַׁלֶּמֶת פֵּרוֹת גְּמוּרִים. אִם סְאָה סְאָה, אִם סָאתַיִם סָאתָיִם: \n",
+ "הַמַּגְדִּישׁ בְּתוֹךְ שָׂדֶה שֶׁל חֲבֵרוֹ שֶׁלֹּא בִרְשׁוּת, וַאֲכָלָתַן בְּהֶמְתּוֹ שֶׁל בַּעַל הַשָּׂדֶה, פָּטוּר. וְאִם הֻזְּקָה בָהֶן, בַּעַל הַגָּדִישׁ חַיָּב. וְאִם הִגְדִּישׁ בִּרְשׁוּת, בַּעַל הַשָּׂדֶה חַיָּב: \n",
+ "הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פָּטוּר בְּדִינֵי אָדָם וְחַיָּב בְּדִינֵי שָׁמָיִם. שָׁלַח בְּיַד פִּקֵּחַ, הַפִּקֵּחַ חַיָּב. אֶחָד הֵבִיא אֶת הָאוּר, וְאֶחָד הֵבִיא אֶת הָעֵצִים, הַמֵּבִיא אֶת הָעֵצִים חַיָּב. אֶחָד הֵבִיא אֶת הָעֵצִים, וְאֶחָד הֵבִיא אֶת הָאוּר, הַמֵּבִיא אֶת הָאוּר חַיָּב. בָּא אַחֵר וְלִבָּה, הַמְּלַבֶּה חַיָּב. לִבְּתָה הָרוּחַ, כֻּלָּן פְּטוּרִין. הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה וְאָכְלָה עֵצִים, אוֹ אֲבָנִים, אוֹ עָפָר, חַיָּב, שֶׁנֶּאֱמַר (שמות כב) כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וְנֶאֱכַל גָּדִישׁ אוֹ הַקָּמָה אוֹ הַשָּׂדֶה, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה. עָבְרָה גָּדֵר שֶׁהוּא גָּבוֹהַּ אַרְבַּע אַמּוֹת, אוֹ דֶּרֶךְ הָרַבִּים, אוֹ נָהָר, פָּטוּר. הַמַּדְלִיק בְּתוֹךְ שֶׁלּוֹ, עַד כַּמָּה תַעֲבֹר הַדְּלֵקָה. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא בְאֶמְצַע בֵּית כּוֹר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, שֵׁשׁ עֶשְׂרֵה אַמּוֹת, כְּדֶרֶךְ רְשׁוּת הָרַבִּים. רַבִּי עֲקִיבָא אוֹמֵר, חֲמִשִּׁים אַמָּה. רַבִּי שִׁמְעוֹן אוֹמֵר, שַׁלֵּם יְשַׁלֵּם הַמַּבְעִיר אֶת הַבְּעֵרָה (שמות כב), הַכֹּל לְפִי הַדְּלֵקָה: \n",
+ "הַמַּדְלִיק אֶת הַגָּדִישׁ, וְהָיוּ בּוֹ כֵלִים וְדָלָקוּ. רַבִּי יְהוּדָה אוֹמֵר, יְשַׁלֵּם מַה שֶּׁבְּתוֹכוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מְשַׁלֵּם אֶלָּא גָּדִישׁ שֶׁל חִטִּין אוֹ שֶׁל שְׂעֹרִים. הָיָה גְדִי כָפוּת לוֹ וְעֶבֶד סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, חַיָּב. עֶבֶד כָּפוּת לוֹ וּגְדִי סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, פָּטוּר. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בְּמַדְלִיק אֶת הַבִּירָה, שֶׁהוּא מְשַׁלֵּם כָּל מַה שֶּׁבְּתוֹכוֹ, שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהַנִּיחַ בַּבָּתִּים: \n",
+ "גֵּץ שֶׁיָּצָא מִתַּחַת הַפַּטִּישׁ וְהִזִּיק, חַיָּב. גָּמָל שֶׁהָיָה טָעוּן פִּשְׁתָּן וְעָבַר בִּרְשׁוּת הָרַבִּים, וְנִכְנַס פִּשְׁתָּנוֹ לְתוֹךְ הַחֲנוּת, וְדָלְקוּ בְּנֵרוֹ שֶׁל חֶנְוָנִי וְהִדְלִיק אֶת הַבִּירָה, בַּעַל הַגָּמָל חַיָּב. הִנִּיחַ חֶנְוָנִי נֵרוֹ מִבַּחוּץ, הַחֶנְוָנִי חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, בְּנֵר חֲנֻכָּה פָּטוּר: \n"
+ ],
+ [
+ "מְרֻבָּה מִדַּת תַּשְׁלוּמֵי כֶפֶל מִמִּדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה, שֶׁמִּדַּת תַּשְׁלוּמֵי כֶפֶל נוֹהֶגֶת בֵּין בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבֵין בְּדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, וּמִדַּת תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה אֵינָהּ נוֹהֶגֶת אֶלָּא בְּשׁוֹר וָשֶׂה בִּלְבַד, שֶׁנֶּאֱמַר (שמות כא) כִּי יִגְנֹב אִישׁ שׁוֹר אוֹ שֶׂה וּטְבָחוֹ אוֹ מְכָרוֹ וְגוֹ'. אֵין הַגּוֹנֵב אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְלֹא הַטּוֹבֵחַ וְלֹא הַמּוֹכֵר אַחַר הַגַּנָּב מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה: \n",
+ "גָּנַב עַל פִּי שְׁנַיִם, וְטָבַח וּמָכַר עַל פִּיהֶם אוֹ עַל פִּי שְׁנַיִם אֲחֵרִים, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב וּמָכַר בְּשַׁבָּת, גָּנַב וּמָכַר לַעֲבוֹדָה זָרָה, גָּנַב וְטָבַח בְּיוֹם הַכִּפּוּרִים, גָּנַב מִשֶּׁל אָבִיו וְטָבַח וּמָכַר וְאַחַר כָּךְ מֵת אָבִיו, גָּנַב וְטָבַח וְאַחַר כָּךְ הִקְדִּישׁ, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב וְטָבַח לִרְפוּאָה אוֹ לִכְלָבִים, הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, הַשּׁוֹחֵט חֻלִּין בָּעֲזָרָה, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רַבִּי שִׁמְעוֹן פּוֹטֵר בִּשְׁנֵי אֵלּוּ: \n",
+ "גָּנַב עַל פִּי שְׁנַיִם וְטָבַח וּמָכַר עַל פִּיהֶם, וְנִמְצְאוּ זוֹמְמִין, מְשַׁלְּמִין הַכֹּל. גָּנַב עַל פִּי שְׁנַיִם וְטָבַח וּמָכַר עַל פִּי שְׁנַיִם אֲחֵרִים, אֵלּוּ וְאֵלּוּ נִמְצְאוּ זוֹמְמִין, הָרִאשׁוֹנִים מְשַׁלְּמִים תַּשְׁלוּמֵי כֶפֶל, וְהָאַחֲרוֹנִים מְשַׁלְּמִין תַּשְׁלוּמֵי שְׁלֹשָׁה. נִמְצְאוּ אַחֲרוֹנִים זוֹמְמִין, הוּא מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְהֵן מְשַׁלְּמִין תַּשְׁלוּמֵי שְׁלֹשָׁה. אֶחָד מִן הָאַחֲרוֹנִים זוֹמֵם, בָּטְלָה עֵדוּת שְׁנִיָּה. אֶחָד מִן הָרִאשׁוֹנִים זוֹמֵם, בָּטְלָה כָּל הָעֵדוּת, שֶׁאִם אֵין גְּנֵיבָה אֵין טְבִיחָה וְאֵין מְכִירָה: \n",
+ "גָּנַב עַל פִּי שְׁנַיִם, וְטָבַח וּמָכַר עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי עַצְמוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל, וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב וְטָבַח בְּשַׁבָּת, גָּנַב וְטָבַח לַעֲבוֹדָה זָרָה, גָּנַב מִשֶּׁל אָבִיו, וּמֵת אָבִיו, וְאַחַר כָּךְ טָבַח וּמָכַר, גָּנַב וְהִקְדִּישׁ וְאַחַר כָּךְ טָבַח וּמָכַר, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים שֶׁחַיָּב בְּאַחֲרָיוּתָם, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. שֶׁאֵין חַיָּב בְּאַחֲרָיוּתָם, פָּטוּר: \n",
+ "מְכָרוֹ חוּץ מֵאֶחָד מִמֵּאָה שֶׁבּוֹ, אוֹ שֶׁהָיְתָה לוֹ בוֹ שֻׁתָּפוּת, הַשּׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, הַנּוֹחֵר, וְהַמְעַקֵּר, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. גָּנַב בִּרְשׁוּת הַבְּעָלִים וְטָבַח וּמָכַר חוּץ מֵרְשׁוּתָם, אוֹ שֶׁגָּנַב חוּץ מֵרְשׁוּתָם וְטָבַח וּמָכַר בִּרְשׁוּתָם, אוֹ שֶׁגָּנַב וְטָבַח וּמָכַר חוּץ מֵרְשׁוּתָם, מְשַׁלֵּם תַּשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. אֲבָל גָּנַב וְטָבַח וּמָכַר בִּרְשׁוּתָם, פָּטוּר: \n",
+ "הָיָה מוֹשְׁכוֹ וְיוֹצֵא, וּמֵת בִּרְשׁוּת הַבְּעָלִים, פָּטוּר. הִגְבִּיהוֹ אוֹ שֶׁהוֹצִיאוֹ מֵרְשׁוּת הַבְּעָלִים, וּמֵת, חַיָּב. נְתָנוֹ לִבְכוֹרוֹת בְּנוֹ אוֹ לְבַעַל חוֹבוֹ, לְשׁוֹמֵר חִנָּם, וּלְשׁוֹאֵל, לְנוֹשֵׂא שָׂכָר, וּלְשׂוֹכֵר, וְהָיָה מוֹשְׁכוֹ, וּמֵת בִּרְשׁוּת הַבְּעָלִים, פָּטוּר. הִגְבִּיהוֹ אוֹ שֶׁהוֹצִיאוֹ מֵרְשׁוּת הַבְּעָלִים, וּמֵת, חַיָּב: \n",
+ "אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל, אֲבָל מְגַדְּלִין בְּסוּרְיָא, וּבַמִּדְבָּרוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. אֵין מְגַדְּלִין תַּרְנְגוֹלִים בִּירוּשָׁלַיִם, מִפְּנֵי הַקָּדָשִׁים, וְלֹא כֹהֲנִים בְּאֶרֶץ יִשְׂרָאֵל, מִפְּנֵי הַטָּהֳרוֹת. אֵין מְגַדְּלִין חֲזִירִים בְּכָל מָקוֹם. לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב, אֶלָּא אִם כֵּן הָיָה קָשׁוּר בְּשַׁלְשֶׁלֶת. אֵין פּוֹרְסִין נִשְׁבִּים לַיּוֹנִים. אֶלָּא אִם כֵּן הָיָה רָחוֹק מִן הַיִּשׁוּב שְׁלֹשִׁים רִיס: \n"
+ ],
+ [
+ "הַחוֹבֵל בַּחֲבֵרוֹ חַיָּב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים, בְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת, וּבְבֹשֶׁת. בְּנֶזֶק כֵּיצַד. סִמָּא אֶת עֵינוֹ, קָטַע אֶת יָדוֹ, שִׁבֵּר אֶת רַגְלוֹ, רוֹאִין אוֹתוֹ כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק וְשָׁמִין כַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. צַעַר, כְּוָאוֹ בְשַׁפּוּד אוֹ בְמַסְמֵר, וַאֲפִלּוּ עַל צִפָּרְנוֹ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה, אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטֹּל לִהְיוֹת מִצְטַעֵר כָּךְ. רִפּוּי, הִכָּהוּ חַיָּב לְרַפְּאֹתוֹ. עָלוּ בוֹ צְמָחִים, אִם מֵחֲמַת הַמַּכָּה, חַיָּב. שֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. חָיְתָה וְנִסְתְּרָה, חָיְתָה וְנִסְתְּרָה, חַיָּב לְרַפְּאֹתוֹ. חָיְתָה כָל צָרְכָּהּ, אֵינוֹ חַיָּב לְרַפְּאֹתוֹ. שֶׁבֶת, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא שׁוֹמֵר קִשּׁוּאִין, שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בֹּשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. הַמְבַיֵּשׁ אֶת הֶעָרֹם, הַמְבַיֵּשׁ אֶת הַסּוּמָא, וְהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב. וְיָשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. נָפַל מִן הַגָּג, וְהִזִּיק וּבִיֵּשׁ, חַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר (דברים כה) וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו, אֵינוֹ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְהֵא מִתְכַּוֵּן: \n",
+ "זֶה חֹמֶר בָּאָדָם מִבַּשּׁוֹר, שֶׁהָאָדָם מְשַׁלֵּם נֶזֶק, צַעַר, רִפּוּי, שֶׁבֶת, וּבֹשֶׁת, וּמְשַׁלֵּם דְּמֵי וְלָדוֹת, וְשׁוֹר אֵינוֹ מְשַׁלֵּם אֶלָּא נֶזֶק, וּפָטוּר מִדְּמֵי וְלָדוֹת: \n",
+ "הַמַּכֶּה אֶת אָבִיו וְאֶת אִמּוֹ וְלֹא עָשָׂה בָהֶם חַבּוּרָה, וְחוֹבֵל בַּחֲבֵרוֹ בְּיוֹם הַכִּפּוּרִים, חַיָּב בְּכֻלָּן. הַחוֹבֵל בְּעֶבֶד עִבְרִי, חַיָּב בְּכֻלָּן חוּץ מִן הַשֶּׁבֶת, בִּזְמַן שֶׁהוּא שֶׁלּוֹ. הַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁל אֲחֵרִים, חַיָּב בְּכֻלָּן. רַבִּי יְהוּדָה אוֹמֵר, אֵין לָעֲבָדִים בֹּשֶׁת: \n",
+ "חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פְּגִיעָתָן רָעָה. הַחוֹבֵל בָּהֶן חַיָּב, וְהֵם שֶׁחָבְלוּ בַּאֲחֵרִים פְּטוּרִין. הָעֶבֶד וְהָאִשָּׁה, פְּגִיעָתָן רָעָה. הַחוֹבֵל בָּהֶן חַיָּב, וְהֵם שֶׁחָבְלוּ בָּאֲחֵרִים, פְּטוּרִין, אֲבָל מְשַׁלְּמִין לְאַחַר זְמָן. נִתְגָּרְשָׁה הָאִשָּׁה, נִשְׁתַּחְרֵר הָעֶבֶד, חַיָּבִין לְשַׁלֵּם: \n",
+ "הַמַּכֶּה אָבִיו וְאִמּוֹ וְעָשָׂה בָהֶן חַבּוּרָה, וְהַחוֹבֵל בַּחֲבֵרוֹ בְּשַׁבָּת, פָּטוּר מִכֻּלָּן, מִפְּנֵי שֶׁהוּא נִדּוֹן בְּנַפְשׁוֹ. וְהַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁלּוֹ, פָּטוּר מִכֻּלָּן: \n",
+ "הַתּוֹקֵעַ לַחֲבֵרוֹ, נוֹתֵן לוֹ סֶלַע. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי הַגְּלִילִי, מָנֶה. סְטָרוֹ, נוֹתֵן לוֹ מָאתַיִם זוּז. לְאַחַר יָדוֹ, נוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. צָרַם בְּאָזְנוֹ, תָּלַשׁ בִּשְׂעָרוֹ, רָקַק וְהִגִּיעַ בּוֹ רֻקּוֹ, הֶעֱבִיר טַלִּיתוֹ מִמֶּנּוּ, פָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, נוֹתֵן אַרְבַּע מֵאוֹת זוּז. זֶה הַכְּלָל הַכֹּל לְפִי כְבוֹדוֹ. אָמַר רַבִּי עֲקִיבָא, אֲפִילוּ עֲנִיִּים שֶׁבְּיִשְׂרָאֵל, רוֹאִין אוֹתָם כְּאִלּוּ הֵם בְּנֵי חוֹרִין שֶׁיָּרְדוּ מִנִּכְסֵיהֶם, שֶׁהֵם בְּנֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב. וּמַעֲשֶׂה בְּאֶחָד שֶׁפָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, בָּאת לִפְנֵי רַבִּי עֲקִיבָא, וְחִיְּבוֹ לִתֵּן לָהּ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ רַבִּי, תֶּן לִי זְמַן. וְנָתַן לוֹ זְמַן. שְׁמָרָהּ עוֹמֶדֶת עַל פֶּתַח חֲצֵרָהּ וְשָׁבַר אֶת הַכַּד בְּפָנֶיהָ, וּבוֹ כְּאִסָּר שֶׁמֶן. גִּלְּתָה אֶת רֹאשָׁהּ, וְהָיְתָה מְטַפַּחַת וּמַנַּחַת יָדָהּ עַל רֹאשָׁהּ. הֶעֱמִיד עָלֶיהָ עֵדִים, וּבָא לִפְנֵי רַבִּי עֲקִיבָא. אָמַר לוֹ, רַבִּי, לָזוֹ אֲנִי נוֹתֵן אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ, לֹא אָמַרְתָּ כְּלוּם. הַחוֹבֵל בְּעַצְמוֹ, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁחָבְלוּ בּוֹ, חַיָּבִין. וְהַקּוֹצֵץ נְטִיעוֹתָיו, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁקָּצְצוּ אֶת נְטִיעוֹתָיו, חַיָּבִים: \n",
+ "אַף עַל פִּי שֶׁהוּא נוֹתֵן לוֹ, אֵין נִמְחָל לוֹ עַד שֶׁיְּבַקֵּשׁ מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית כ) וְעַתָּה הָשֵׁב אֵשֶׁת וְגוֹ'. וּמִנַּיִן שֶׁלֹּא יְהֵא הַמּוֹחֵל אַכְזָרִי, שֶׁנֶּאֱמַר (שם) וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ וְגוֹ'. הָאוֹמֵר סַמֵּא אֶת עֵינִי, קְטַע אֶת יָדִי, שְׁבֹר אֶת רַגְלִי, חַיָּב. עַל מְנָת לִפְטֹר, חַיָּב. קְרַע אֶת כְּסוּתִי, שְׁבֹר אֶת כַּדִּי, חַיָּב. עַל מְנָת לִפְטֹר, פָּטוּר. עֲשֵׂה כֵן לְאִישׁ פְּלוֹנִי, עַל מְנָת לִפְטֹר, חַיָּב, בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ: \n"
+ ],
+ [
+ "הַגּוֹזֵל עֵצִים, וַעֲשָׂאָן כֵּלִים, צֶמֶר, וַעֲשָׂאָן בְּגָדִים, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. גָּזַל פָּרָה מְעֻבֶּרֶת, וְיָלְדָה, רָחֵל טְעוּנָה, וּגְזָזָהּ, מְשַׁלֵּם דְּמֵי פָרָה הָעוֹמֶדֶת לֵילֵד, דְּמֵי רָחֵל הָעוֹמֶדֶת לִגָּזֵז. גָּזַל פָּרָה, וְנִתְעַבְּרָה אֶצְלוֹ וְיָלְדָה, רָחֵל, וְנִטְעֲנָה אֶצְלוֹ וּגְזָזָהּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. זֶה הַכְּלָל, כָּל הַגַּזְלָנִים מְשַׁלְּמִין כִּשְׁעַת הַגְּזֵלָה: \n",
+ "גָּזַל בְּהֵמָה וְהִזְקִינָה, עֲבָדִים וְהִזְקִינוּ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. רַבִּי מֵאִיר אוֹמֵר, בַּעֲבָדִים אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ. גָּזַל מַטְבֵּעַ וְנִסְדַּק, פֵּרוֹת וְהִרְקִיבוּ, יַיִן וְהֶחְמִיץ, מְשַׁלֵּם כִּשְׁעַת הַגְּזֵלָה. מַטְבֵּעַ וְנִפְסַל, תְּרוּמָה וְנִטְמֵאת, חָמֵץ וְעָבַר עָלָיו הַפֶּסַח, בְּהֵמָה וְנֶעֶבְדָה בָהּ עֲבֵרָה, אוֹ שֶׁנִּפְסְלָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ, אוֹ שֶׁהָיְתָה יוֹצֵאת לִסָּקֵל, אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ: \n",
+ "נָתַן לְאֻמָּנִין לְתַקֵּן, וְקִלְקְלוּ, חַיָּבִין לְשַׁלֵּם. נָתַן לְחָרָשׁ שִׁדָּה, תֵּבָה וּמִגְדָּל לְתַקֵּן, וְקִלְקֵל, חַיָּב לְשַׁלֵּם. וְהַבַּנַּאי שֶׁקִּבֵּל עָלָיו לִסְתֹּר אֶת הַכֹּתֶל, וְשִׁבֵּר אֶת הָאֲבָנִים אוֹ שֶׁהִזִּיק, חַיָּב לְשַׁלֵּם. הָיָה סוֹתֵר מִצַּד זֶה וְנָפַל מִצַּד אַחֵר, פָּטוּר. וְאִם מֵחֲמַת הַמַּכָּה, חַיָּב: \n",
+ "הַנּוֹתֵן צֶמֶר לְצַבָּע, וְהִקְדִּיחָתוֹ יוֹרָה, נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. צְבָעוֹ כָאוּר, אִם הַשֶּׁבַח יוֹתֵר עַל הַיְצִיאָה, נוֹתֵן לוֹ אֶת הַיְצִיאָה, וְאִם הַיְצִיאָה יְתֵרָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח. לִצְבֹּעַ לוֹ אָדֹם, וּצְבָעוֹ שָׁחֹר, שָׁחֹר, וּצְבָעוֹ אָדֹם, רַבִּי מֵאִיר אוֹמֵר, נוֹתֵן לוֹ דְּמֵי צַמְרוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם הַשֶּׁבַח יָתֵר עַל הַיְצִיאָה, נוֹתֵן לוֹ אֶת הַיְצִיאָה, וְאִם הַיְצִיאָה יְתֵרָה עַל הַשֶּׁבַח, נוֹתֵן לוֹ אֶת הַשֶּׁבַח: \n",
+ "הַגּוֹזֵל אֶת חֲבֵרוֹ שָׁוֶה פְרוּטָה, וְנִשְׁבַּע לוֹ, יוֹלִיכֶנּוּ אַחֲרָיו אֲפִלּוּ לְמָדַי. לֹא יִתֵּן לֹא לִבְנוֹ וְלֹא לִשְׁלוּחוֹ, אֲבָל נוֹתֵן לִשְׁלִיחַ בֵּית דִּין. וְאִם מֵת, יַחֲזִיר לְיוֹרְשָׁיו: \n",
+ "נָתַן לוֹ אֶת הַקֶּרֶן וְלֹא נָתַן לוֹ אֶת הַחֹמֶשׁ, מָחַל לוֹ עַל הַקֶּרֶן וְלֹא מָחַל לוֹ עַל הַחֹמֶשׁ, מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִפָּחוֹת מִשָּׁוֶה פְרוּטָה בַקֶּרֶן, אֵינוֹ צָרִיךְ לֵילֵךְ אַחֲרָיו. נָתַן לוֹ אֶת הַחֹמֶשׁ וְלֹא נָתַן לוֹ אֶת הַקֶּרֶן, מָחַל לוֹ עַל הַחֹמֶשׁ וְלֹא מָחַל לוֹ עַל הַקֶּרֶן, מָחַל לוֹ עַל זֶה וְעַל זֶה חוּץ מִשָּׁוֶה פְרוּטָה בַקֶּרֶן, צָרִיךְ לֵילֵךְ אַחֲרָיו: \n",
+ "נָתַן לוֹ אֶת הַקֶּרֶן וְנִשְׁבַּע לוֹ עַל הַחֹמֶשׁ, הֲרֵי זֶה מְשַׁלֵּם חֹמֶשׁ עַל חֹמֶשׁ, עַד שֶׁיִּתְמַעֵט הַקֶּרֶן פָּחוֹת מִשָּׁוֶה פְרוּטָה. וְכֵן בְּפִקָּדוֹן, שֶׁנֶּאֱמַר (ויקרא ה) בְּפִקָּדוֹן אוֹ בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת עֲמִיתוֹ אוֹ מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל שָׁקֶר, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם. הֵיכָן פִּקְדוֹנִי, אָמַר לוֹ אָבָד, מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִים אוֹתוֹ שֶׁאֲכָלוֹ, מְשַׁלֵּם קֶרֶן. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם: \n",
+ "הֵיכָן פִּקְדוֹנִי, אָמַר לוֹ נִגְנָב, מַשְׁבִּיעֲךָ אָנִי, וְאָמַר אָמֵן, וְהָעֵדִים מְעִידִין אוֹתוֹ שֶׁגְּנָבוֹ, מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל. הוֹדָה מֵעַצְמוֹ, מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ וְאָשָׁם: \n",
+ "הַגּוֹזֵל אֶת אָבִיו, וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לְבָנָיו אוֹ לְאֶחָיו. וְאִם אֵינוֹ רוֹצֶה, אוֹ שֶׁאֵין לוֹ, לֹוֶה וּבַעֲלֵי חוֹב בָּאִים וְנִפְרָעִים: \n",
+ "הָאוֹמֵר לִבְנוֹ, קוֹנָם אִי אַתָּה נֶהֱנֶה מִשֶּׁלִּי, אִם מֵת, יִירָשֶׁנּוּ. בְּחַיָּיו וּבְמוֹתוֹ, אִם מֵת, לֹא יִירָשֶׁנּוּ, וְיַחֲזִיר לְבָנָיו אוֹ לְאֶחָיו. וְאִם אֵין לוֹ, לֹוֶה, וּבַעֲלֵי חוֹב בָּאִים וְנִפְרָעִים: \n",
+ "הַגּוֹזֵל אֶת הַגֵּר וְנִשְׁבַּע לוֹ, וּמֵת, הֲרֵי זֶה מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ לַכֹּהֲנִים וְאָשָׁם לַמִּזְבֵּחַ, שֶׁנֶּאֱמַר (במדבר ה) וְאִם אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו, הָאָשָׁם הַמּוּשָׁב לַה' לַכֹּהֵן, מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר בּוֹ עָלָיו. הָיָה מַעֲלֶה אֶת הַכֶּסֶף וְאֶת הָאָשָׁם, וּמֵת, הַכֶּסֶף יִנָּתֵן לְבָנָיו, וְהָאָשָׁם יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה: \n",
+ "נָתַן הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, אֵין הַיּוֹרְשִׁים יְכוֹלִין לְהוֹצִיא מִיָּדָם, שֶׁנֶּאֱמַר (שם) אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה. נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה, יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, אִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, וְאִם לֹא, יַחֲזִיר וְיָבִיא אָשָׁם אַחֵר, שֶׁהַמֵּבִיא גְזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, יָצָא. הֵבִיא אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵלוֹ, לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחֹמֶשׁ, אֵין הַחֹמֶשׁ מְעַכֵּב: \n"
+ ],
+ [
+ "הַגּוֹזֵל וּמַאֲכִיל אֶת בָּנָיו, וְהִנִּיחַ לִפְנֵיהֶם, פְּטוּרִין מִלְּשַׁלֵּם. וְאִם הָיָה דָבָר שֶׁיֶּשׁ בּוֹ אַחֲרָיוּת, חַיָּבִין לְשַׁלֵּם. אֵין פּוֹרְטִין לֹא מִתֵּבַת הַמּוֹכְסִין, וְלֹא מִכִּיס שֶׁל גַּבָּאִין, וְאֵין נוֹטְלִין מֵהֶם צְדָקָה. אֲבָל נוֹטֵל הוּא מִתּוֹךְ בֵּיתוֹ אוֹ מִן הַשּׁוּק: \n",
+ "נָטְלוּ מוֹכְסִין אֶת חֲמוֹרוֹ וְנָתְנוּ לוֹ חֲמוֹר אַחֵר, גָּזְלוּ לִסְטִים אֶת כְּסוּתוֹ וְנָתְנוּ לוֹ כְסוּת אַחֶרֶת, הֲרֵי אֵלּוּ שֶׁלּוֹ, מִפְּנֵי שֶׁהַבְּעָלִים מִתְיָאֲשִׁין מֵהֶן. הַמַּצִּיל מִן הַנָּהָר אוֹ מִן הַגַּיִס אוֹ מִן הַלִּסְטִים, אִם נִתְיָאֲשׁוּ הַבְּעָלִים, הֲרֵי אֵלּוּ שֶׁלּוֹ. וְכֵן נָחִיל שֶׁל דְּבוֹרִים, אִם נִתְיָאֲשׁוּ הַבְּעָלִים, הֲרֵי אֵלּוּ שֶׁלּוֹ. אָמַר רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, נֶאֱמֶנֶת אִשָּׁה אוֹ קָטָן לוֹמַר, מִכָּאן יָצָא נָחִיל זֶה. וּמְהַלֵּךְ בְּתוֹךְ שְׂדֵה חֲבֵרוֹ לְהַצִּיל אֶת נְחִילוֹ. וְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. אֲבָל לֹא יָקֹץ אֶת סוֹכוֹ עַל מְנָת לִתֵּן אֶת הַדָּמִים. רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, אַף קוֹצֵץ וְנוֹתֵן אֶת הַדָּמִים: \n",
+ "הַמַּכִּיר כֵּלָיו וּסְפָרָיו בְּיַד אַחֵר, וְיָצָא לוֹ שֵׁם גְּנֵבָה בָּעִיר, יִשָּׁבַע לוֹ לוֹקֵחַ כַּמָּה נָתַן, וְיִטֹּל. וְאִם לָאו, לֹא כֹּל הֵימֶנּוּ, שֶׁאֲנִי אוֹמֵר מְכָרָן לְאַחֵר וּלְקָחָן זֶה הֵימֶנּוּ: \n",
+ "זֶה בָּא בְחָבִיתוֹ שֶׁל יַיִן וְזֶה בָּא בְכַדּוֹ שֶׁל דְּבַשׁ. נִסְדְּקָה חָבִית שֶׁל דְּבַשׁ, וְשָׁפַךְ זֶה אֶת יֵינוֹ וְהִצִּיל אֶת הַדְּבַשׁ לְתוֹכוֹ, אֵין לוֹ אֶלָּא שְׂכָרוֹ. וְאִם אָמַר, אַצִּיל אֶת שֶׁלְּךָ וְאַתָּה נוֹתֵן לִי דְּמֵי שֶׁלִּי, חַיָּב לִתֵּן לוֹ. שָׁטַף נָהָר חֲמוֹרוֹ וַחֲמוֹר חֲבֵרוֹ, שֶׁלּוֹ יָפֶה מָנֶה וְשֶׁל חֲבֵרוֹ מָאתַיִם, הִנִּיחַ זֶה אֶת שֶׁלּוֹ וְהִצִּיל אֶת שֶׁל חֲבֵרוֹ, אֵין לוֹ אֶלָּא שְׂכָרוֹ. וְאִם אָמַר לוֹ, אֲנִי אַצִּיל אֶת שֶׁלְּךָ וְאַתָּה נוֹתֵן לִי אֶת שֶׁלִּי, חַיָּב לִתֵּן לוֹ: \n",
+ "הַגּוֹזֵל שָׂדֶה מֵחֲבֵרוֹ וּנְטָלוּהוּ מְסִיקִין, אִם מַכַּת מְדִינָה הִיא, אוֹמֵר לוֹ הֲרֵי שֶׁלְּךָ לְפָנֶיךָ, וְאִם מֵחֲמַת הַגַּזְלָן, חַיָּב לְהַעֲמִיד לוֹ שָׂדֶה אַחֶרֶת. שְׁטָפָהּ נָהָר, אוֹמֵר לוֹ, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ: \n",
+ "הַגּוֹזֵל אֶת חֲבֵרוֹ, אוֹ שֶׁלָּוָה הֵימֶנּוּ, אוֹ שֶׁהִפְקִיד לוֹ. בַּיִּשּׁוּב, לֹא יַחֲזִיר לוֹ בַמִּדְבָּר. עַל מְנָת לָצֵאת בַּמִּדְבָּר, יַחֲזִיר לוֹ בַמִּדְבָּר: \n",
+ "הָאוֹמֵר לַחֲבֵרוֹ, גְּזַלְתִּיךָ, הִלְוִיתַנִי, הִפְקַדְתָּ אֶצְלִי, וְאֵינִי יוֹדֵעַ אִם הֶחֱזַרְתִּי לְךָ אִם לֹא הֶחֱזַרְתִּי לְךָ, חַיָּב לְשַׁלֵּם. אֲבָל אִם אָמַר לוֹ, אֵינִי יוֹדֵעַ אִם גְּזַלְתִּיךָ, אִם הִלְוִיתַנִי, אִם הִפְקַדְתָּ אֶצְלִי, פָּטוּר מִלְּשַׁלֵּם: \n",
+ "הַגּוֹנֵב טָלֶה מִן הָעֵדֶר וְהֶחֱזִירוֹ, וּמֵת אוֹ נִגְנַב, חַיָּב בְּאַחֲרָיוּתוֹ. לֹא יָדְעוּ בְעָלִים לֹא בִגְנֵבָתוֹ וְלֹא בַחֲזִירָתוֹ, וּמָנוּ אֶת הַצֹּאן וּשְׁלֵמָה הִיא, פָּטוּר: \n",
+ "אֵין לוֹקְחִים מִן הָרוֹעִים צֶמֶר וְחָלָב וּגְדָיִים, וְלֹא מִשּׁוֹמְרֵי פֵרוֹת עֵצִים וּפֵרוֹת. אֲבָל לוֹקְחִין מִן הַנָּשִׁים כְּלֵי צֶמֶר בִּיהוּדָה, וּכְלֵי פִשְׁתָּן בַּגָּלִיל, וַעֲגָלִים בַּשָּׁרוֹן. וְכֻלָּן שֶׁאָמְרוּ לְהַטְמִין, אָסוּר. וְלוֹקְחִין בֵּיצִים וְתַרְנְגוֹלִים מִכָּל מָקוֹם: \n",
+ "מוֹכִין שֶׁהַכּוֹבֵס מוֹצִיא, הֲרֵי אֵלּוּ שֶׁלּוֹ. וְשֶׁהַסּוֹרֵק מוֹצִיא, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבָּיִת. הַכּוֹבֵס נוֹטֵל שְׁלשָׁה חוּטִין וְהֵן שֶׁלּוֹ. יָתֵר מִכֵּן, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבָּיִת. אִם הָיָה הַשָּׁחוֹר עַל גַּבֵּי הַלָּבָן, נוֹטֵל אֶת הַכֹּל וְהֵן שֶׁלּוֹ. הַחַיָּט שֶׁשִּׁיֵּר מִן הַחוּט כְּדֵי לִתְפֹּר בּוֹ, וּמַטְלִית שֶׁהִיא שָׁלשׁ עַל שָׁלשׁ, הֲרֵי אֵלּוּ שֶׁל בַּעַל הַבָּיִת. מַה שֶּׁהֶחָרָשׁ מוֹצִיא בַמַּעֲצָד, הֲרֵי אֵלּוּ שֶׁלּוֹ, וּבַכַּשִּׁיל, שֶׁל בַּעַל הַבָּיִת. וְאִם הָיָה עוֹשֶׂה אֵצֶל בַּעַל הַבַּיִת, אַף הַנְּסֹרֶת שֶׁל בַּעַל הַבָּיִת: \n"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה בבא קמא",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json" "b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json"
new file mode 100644
index 0000000000000000000000000000000000000000..e0e439f96682072ac5cf6bd668cf108af4c413bb
--- /dev/null
+++ "b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json"
@@ -0,0 +1,50 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+ "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+ "status": "locked",
+ "license": "Public Domain",
+ "actualLanguage": "fr",
+ "languageFamilyName": "french",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Lorsque l’assemblée doctrinale a enseigné de transgresser l’une des prescriptions énoncées au Pentateuque, puis sur cette déclaration un particulier commet par erreur cette transgression, soit qu’il ait agi en même temps que les membres de ce tribunal, soit après eux, soit qu’il ait agi ainsi isolément sans eux, il est absous; car il a suivi ledit tribunal. Si après le faux enseignement professé par le tribunal, l’erreur a été reconnue par l’un de ses membres, ou par un disciple qui est apte à enseigner la doctrine religieuse, un particulier a commis par erreur cette transgression, soit qu’il ait agi en même temps qu’eux, soit après eux, soit isolément sans eux, il est coupable, puisque son erreur ne dépend plus alors du tribunal. Voici la règle: lorsqu’on est responsable de son erreur, on est coupable de l’avoir commise; mais lorsqu’elle dépend seulement du tribunal, on est absous.",
+ "Si après un tel enseignement le tribunal reconnaissant son erreur renonce à son premier avis, soit qu’il ait offert aussitôt le sacrifice d’expiation, soit qu’il ne l’ait pas encore offert, puis un particulier commet la transgression d’après la première sentence, selon R. Simon, celui-ci sera absous; selon R. Eliézer, il est en état de doute. En quoi consiste ce doute? Si à la suite de cet acte ledit particulier reste chez lui, il sera condamnable (tenu d’offrir le sacrifice de péché); s’il part pour un voyage d’outre-mer, il sera absous. —Je reconnais en ce cas, dit R. aqiba, que ce particulier est plutôt digne d’être absous que d’être condamné. —Pourquoi, demanda Ben-Azaï, cette distinction entre le voyageur et le sédentaire? Ce dernier, fut-il répondu, aurait pu apprendre la renonciation du tribunal à sa sentence, tandis que le voyageur ne pouvait pas l’apprendre.",
+ "Si un tel tribunal professe la renonciation à un précepte biblique fondamental, disant p. ex. qu’il n’est pas question de menstrues dans la Loi, ou pas du Shabat, ou pas d’idolâtrie, les membres sont absous (en raison de l’impossibilité d’induire en erreur). S’ils enseignent d’annuler certaines préceptes relatifs à ces sujets et d’en conserver d’autres, ils sont coupables. Ainsi, s’ils disent p. ex.; la règle au sujet des menstrues est dite dans la Loi, mais que celui qui cohabite avec une femme pendant qu’elle observe ses jours de pureté sera absous; ou bien la règle du Shabat est exprimée dans la Loi, celui qui transporte en ce jour un objet d’un domaine particulier dans un domaine public est absous, ou bien encore la défense de l’idolâtrie est énoncée dans la Loi, mais celui qui se prosterne devant une idole est absous; en ces cas, les membres dudit tribunal sont coupables. Or il est dit (Lv 4, 13): un fait leur a échappé; pour un fait de détail, il y a absolution, non pour une question fondamentale.",
+ "Si après l’enseignement erroné du tribunal, l’un des membre reconnaît l’erreur et dit aux autres qu’ils se sont trompés, ou si le plus élevé d’entre eux était absent, ou si l’un d’eux était soit un étranger, soit un bâtard, soit un descendant des tribus affiliées sous Josué, ou un vieillard sans enfant, ils sont absous, car le terme communauté est usité ici (ibid.) et ailleurs (Nb 35, 24); il y a donc similitude entre les deux, et dans toutes deux les membres devront être aptes à enseigner pour être responsables. Si le tribunal a pris une décision erronée et d’après elle tout le peuple a accompli la même faute, les juges devront offrir un taureau en expiation; si les membres de ce tribunal ont professé une transgression sciemment, que d’autres ont suivie par ignorance, ils devront offrir en expiation une brebis et une chèvre. S’ils ont professé une doctrine inexacte par erreur et d’autres l’ont adoptée sciemment, ils sont absous.",
+ "Si les membres de ce tribunal ont professé une doctrine, et d’après l’énoncé de cet avis la communauté ou la plupart de ses membres l’ont suivi en fait, les membres dudit tribunal sont tenus d’offrir un taureau; s’il s’agit d’idolâtrie, ils devront offrir un taureau et un bouc. Tel est l’avis de R. Meir. Selon R. Juda, les 12 tribus d’Israël offriront 12 taureaux, et s’il s’agit d’idolâtrie elles offriront 12 taureaux et 12 boucs. Selon R. Simon, elles offriront 13 taureaux, et s’il s’agit d’idolâtrie, 13 taureaux et 13 boucs, savoir un taureau et un bouc par chaque tribu et autant pour le tribunal –. Si à la suite de l’enseignement inexact professé par le tribunal, sept tribus ou la plupart des leurs ont exécuté cette transgression, les membres ou la plupart des leurs ont exécuté cette transgression, les membres de ce tribunal devront offrir un taureau, et s’il s’agit d’idolâtrie, ils offriront un taureau et un bouc. Tel est l’avis de R. Meir. Selon R. Juda, si sept tribus ont commis un péché, elles offriront sept taureaux et les autres tribus qui n’ont pas péché offriront pour elles ensemble un taureau, car même ceux qui n’ont pas péché doivent apporter une expiation pour les pécheurs. Selon R. Simon, elles offriront huit taureaux, et s’il s’agit d’idolâtrie huit taureaux et huit boucs, savoir un taureau et un bouc pour chaque tribu qui a péché, et autant pour le tribunal. Si le tribunal d’une tribu a professé un enseignement inexact, que d’après cet avis la dite tribu a suivi, cette tribu seule sera condamnable, non les autres tribus. Tel est l’avis de R. Juda. Les autres docteurs disent: on est seulement coupable pour fait accompli à la suite de l’enseignement doctrinal du tribunal supérieur (de Jérusalem); car il est dit (Lv 4, 13): si toute la communauté d’Israël a péché par inadvertance, etc., non si l’ensemble d’une seule tribu a péché."
+ ],
+ [
+ "Lorsqu’un pontife oint a professé un enseignement inexact pour soi-même, si c’est par inadvertance et qu’il ait accompli le fait par mégarde, il offrira un taureau en expiation. S’il a pris la décision par mégarde et l’a exécutée volontairement, ou s’il l’a prise sciemment et l’a exécutée par mégarde, il sera absous; car la décision d’un pontife oint à son égard équivaut à l’enseignement professé par le tribunal pour le public.",
+ "S’il a pris une décision pour lui seul et l’a seul exécutée, il n’offrira aussi de sacrifice que pour lui seul. S’il a professé un avis pour le public et agi avec les autres, il recevra le pardon en même temps que la communauté (par le sacrifice commun); comme le tribunal n’est coupable que s’il enseigne d’annuler une partie de prescription religieuse et de maintenir le reste, il en est de même du pontife oint. Pour l’idolâtrie aussi, il y a seulement culpabilité lorsque l’enseignement d’annuler une partie et de conserver le reste.",
+ "Comme il y a seulement culpabilité en cas d’ignorance du fait et d’accomplissement par mégarde, il en est de même du pontife oint. Ainsi pour l’idolâtrie. Comme le tribunal n’est coupable que s’il enseigne une règle erronée dont l’exécution volontaire entraîne la peine du retranchement, et l’accomplissement par mégarde sera passible d’un sacrifice d’expiation, il en sera de même du pontife oint. Ainsi pour l’idolâtrie: il n’y aura culpabilité que si l’enseignement erroné vise un détail dont l’exécution volontaire entraîne la peine du retranchement, et l’accomplissement par mégarde est passible d’un sacrifice d’expiation. G.",
+ "Le dit tribunal n’est pas coupable pour avoir enseigné erronément une inexactitude, soit à l’égard d’un précepte affirmatif, soit à l’égard d’une défense relative au Temple. Il ne sera pas assujetti à l’offre du sacrifice douteux de péché, ni pour un précepte affirmatif, ni pour une défense concernant le Temple; mais il sera coupable si son enseignement inexact concerne un précepte ou une défense au sujet des menstrues, et il est passible d’un sacrifice douteux de péché pur un précepte affirmatif, ou pour une défense à ce sujet. Le précepte affirmatif à ce sujet consiste p. ex. à se tenir éloigné d’une femme menstruée, et comme défense négative il y a p. ex. la loi disant de ne pas s’approcher d’une telle femme.",
+ "Il n’est pas coupable si son enseignement inexact se réfère à une audition de voix, ou à une énonciation de paroles, ou à une impureté concernant le Temple et ses saintetés. Il en est de même du Nassi (exilarque) qui aurait commis une erreur analogue. Tel est l’avis de R. Yossé le Galiléen. R. aqiba dit: le Nassi est coupable dans tous les cas, sauf s’il s’agit d’une audition, car le roi n’est pas juge et n’est pas jugé; il ne peut pas être témoin, et nul ne témoignera à son sujet.",
+ "Pour tout précepte religieux dont l’infraction volontaire est passible de la peine du retranchement, la transgression par mégarde est passible d’un sacrifice d’expiation. En ce cas, le particulier devra offrir une brebis ou une chèvre; le Nassi coupable offrira un bouc; le pontife oint ou le tribunal, qui s’est trompé, offrira un taureau. En cas d’idolâtrie, le particulier, ou le Nassi, ou le pontife oint offrira une chèvre; mais le tribunal coupable de l’enseignement erroné offrira un taureau et un bouc, savoir le taureau en holocauste et le bouc en sacrifice de péché.",
+ "Lorsque dans les cas de la même catégorie il y a doute, avec sacrifice du même genre, le Nassi et le particulier qui se sont trompés sont tenus de l’offrir; mais le pontife oint et le tribunal en sont dispensés. Lorsque dans les mêmes cas il y a lieu d’offrir le sacrifice de péché dû avec certitude, le particulier, le Nassi et le pontife oint sont astreints à l’offrir, mais les membres du tribunal en sont dispensés. Pour un enseignement erroné concernant l’audition de la voix, l’énoncé des lèvres, une impureté touchant le Temple et ses saintetés, le tribunal est dispensé, tandis que le particulier, le Nassi et le pontife oint sont tenus d’offrir le sacrifice, sauf que le grand prêtre n’y est pas soumis lorsqu’il s’agit d’impureté relative au Temple et à ses saintetés. Tel est l’avis de R. Simon. Quel sera ce dernier sacrifice? Le sacrifice proportionnel aux moyens. Selon R. Eliézer, le Nassi est tenu d’offrir un bouc."
+ ],
+ [
+ "Si un pontife oint a péché, et avant qu’il ait offert le sacrifice d’expiation il a été remplacé dans sa dignité pontificale, ou de même si un Nassi ayant péché est remplacé dans ses fonctions avant l’offre du sacrifice dû, le premier devra offrir un taureau, et le second un bouc.",
+ "Si un pontife oint qui n’est plus en fonctions, ou un Nassi qui a cessé d’être chef a commis un péché, le premier devra offrir en sacrifice un taureau, et le second se réglera comme un simple particulier.",
+ "S’ils ont péché avant leur nomination, le sacrifice dû ensuite par eux sera celui d’un simple particulier. Selon R. Simon, s’ils se sont rendu compte du péché, commis avant d’être nommés à leur fonctions, ils sont soumis au devoir du sacrifice; si c’est après, ils en sont dispensés. Par Nassi, on entend le roi, car il est dit (Lv 4, 22): s’il accomplit l’un de tous les préceptes de l’Eternel ton Dieu; or, le prince seul n’a au-dessus de lui que “l’Eternel son Dieu”.",
+ "Par pontife oint, on entend le grand prêtre consacré par l’huile d’onction, et non celui qui se distingue par la supériorité du nombre des vêtements (8 au lieu de 4). Entre le pontife oint et celui qui se distingue par la supériorité des vêtements, il n’y a d’autre différence que le sacrifice d’un taureau pour toute infraction aux préceptes religieux; entre le pontife en exercice et celui qui est retiré du service, il n’y a de différence que dans le sacrifice du taureau au jour du grand pardon; et dans l’offre du dixième quotidien d’epha (à la charge du premier). L’un et l’autre sont astreints au même service le jour du grand pardon; ils sont tenus de n’épouser que des vierges, avec défense de s’unir à une veuve; ils ne doivent pas se rendre impurs pour un de leurs parents morts, ni se découvrir la tête, ni se déchirer les vêtements (en signe de deuil), et au décès de l’un d’eux, l’homicide par mégarde quitte la ville de refuge et rentre chez lui.",
+ "Le grand prêtre, en cas de décès d’un de ses six parents les plus proches, déchirera ses vêtements d’en bas, à l’inverse d’un simple particulier qui en cas de deuil les déchire par le haut. Le grand prêtre en état d’Onan (jusqu’à l’enterrement d’un de ses proches qui est décédé) offrira les sacrifices qui lui incombent, mais ne devra pas manger de saintetés; tandis que le simple particulier ne devra en ce cas ni offrir de sacrifices, ni manger des saintetés.",
+ "Tout objet fréquent passe avant celui qui l’est moins, comme une sainteté supérieure passe avant l’inférieure. En présence du taureau offert par le pontife oint et de celui qu’offre une communauté fautive, le premier devra être traité avant le second en tous ses détails accessoires.",
+ "Si un homme et une femme ont tous les deux besoin d’être nourris, l’homme passe avant la femme; il en est de même si tous les deux ont perdu quelque chose, et qu’il s’agit de savoir s’il faut s’occuper de la chose perdue de l’homme, pour la lui rendre, ou de celle de la femme. Si un homme et une femme ont tous les deux besoins d’être vêtus, ou s’ils sont tous deux prisonniers et qu’il s’agisse de les racheter, la femme passe avant l’homme; si l’homme et la femme sont tous les deux exposés à être violés par l’ennemi, il faut racheter l’homme avant la femme.",
+ "Un cohen passe avant le lévite, celui-ci passe avant d’autres Israélites; ceux-ci passent avant un bâtard. Le bâtard passe avant le nathin, celui-ci passe avant l’étranger prosélyte, lequel passe avant l’esclave affranchi. Toutes ces préférences se rapportent aux hommes qui ne se distinguent entre eux par aucune autre chose. Mais si le bâtard est un savant, et si le grand prêtre est un ignorant, le savant bâtard passe avant le grand prêtre ignorant."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..2ed7052fba2f8646974fbe635a38aad81d6e1ee4
--- /dev/null
+++ "b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,50 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Wenn das Gericht entschieden hat, Eines von allen in der Tora vorgeschriebenen Geboten zu übertreten, und ein Einzelner geht hin und handelt aus Versehen nach ihrem Ausspruch, — mögen sie selbst so gehandelt haben und er mit ihnen, oder mögen sie so gehandelt haben und er nach ihnen, oder mögen sie nicht so gehandelt haben, und er allein hat so gehandelt, — so ist er frei, weil er von dem Gerichte abhängig war. Hat aber das Gericht entschieden, und Einer aus dessen Mitte, welcher weiß, dass es geirrt hat, oder ein Schüler, der fähig ist, selbst zu entscheiden, geht hin und handelt nach ihrem Ausspruch, mögen sie selbst so gehandelt haben und er mit ihnen, oder mögen sie so gehandelt haben und er nach ihnen, oder mögen sie nicht so gehandelt haben, und er allein hat so gehandelt, — so ist er schuldig, weil er nicht vom Gerichte abhängig war. Die Regel ist: Wer nach eigener Einsicht handelt, ist schuldig; wer aber vom Gerichte abhängig ist, der ist frei.",
+ "Hat das Gericht entschieden und dann erkannt, dass es sich geirrt hat, und die Entscheidung widerrufen, es möge bereits ein Sündopfer gebracht oder noch nicht gebracht haben, und Jemand geht hin und handelt nach ihrem (ersten) Ausspruch, so ist er nach R. Simon frei. R. Eleasar aber sagt: Es ist zweifelhaft. Wann ist es zweifelhaft? Wenn er in seiner Heimat geblieben, dann ist er schuldig. Reiste er aber nach einem fernen Lande, so ist er frei. Es sagt R. Akiba: Betreffs eines Solchen stimme ich bei, dass er eher frei als schuldig ist. Darauf sprach Ben Assai zu ihm: Was für ein Unterschied ist zwischen diesem und dem, der zu Hause bleibt? Weil dem zu Hause Bleibenden es möglich gewesen war, es zu erfahren, diesem aber es nicht möglich gewesen, es zu erfahren.",
+ "Hat das Gericht entschieden, ein Gesetz im Ganzen aufzuheben, indem es sagte: „Das Nidda-Gesetz steht nicht in der Tora“; — „das Sabbat-Gesetz steht nicht in der Tora“, — „das Gesetz über Götzendienst steht nicht in der Tora“; — so sind sie frei. Haben sie aber entschieden, etwas aufzuheben und etwas beizubehalten, so sind sie schuldig. In welcher Weise? Wenn sie sagten: „Das Nidda-Gesetz steht zwar in der Tora, wer aber einer Frau beiwohnt, die nach einem Unreinheitstage einen Reinheitstag abzuwarten hat, ist frei“ — oder: „Das Sabbat-Gesetz steht zwar in der Tora, wer aber aus einem Privatgebiete in ein öffentliches Gebiet hinausträgt, ist frei“, — oder: „Das Gesetz über Götzendienst steht zwar in der Tora, aber wer sich bloß (vor dem Götzen) niederwirft, ist frei“; — so sind sie schuldig; denn es heißt (Lev. 4, 13): „Es ist Etwas entgangen“ ; — „Etwas“ aber nicht ein Gesetz im Ganzen.",
+ "Hat das Gericht entschieden, und Eines der Mitglieder wusste, dass sie sich irrten, und sagte zu den anderen: „Ihr irret!“ oder es war der Vorzüglichste des Gerichtshofes nicht zugegen, oder es war Einer von ihnen ein Proselyt, ein Mamser, ein Nathin, oder ein Hochbetagter, [oder Einer], der niemals Kinder hatte; so sind sie frei, denn es steht hier (Lev. 4, 13): „Edah“, und dort (Num. 35, 24) steht auch: „Edah“, sowie dort eine solche „Edah“ gemeint ist, von der Alle zur Entscheidung fähig sind, so ist auch hier von einer solchen „Edah“ die Rede, deren sämtliche Mitglieder zur Entscheidung fähig sind. Entschied das Gericht aus Versehen und das ganze Volk handelte danach aus Versehen, so bringt man einen Stier; entschied das Gericht vorsätzlich (gegen das Gesetz), das Volk aber handelte danach aus Versehen, so bringt man ein Schaf oder eine Ziege; entschied das Gericht aus Versehen und das Volk handelte vorsätzlich, so sind sie frei.",
+ "Hat das Gericht irrig entschieden und das ganze Volk oder dessen größter Teil nach jenem Ausspruch gehandelt; so bringt man einen Stier, und falls Jenes einen Götzendienst erlaubte, so bringt man einen Stier und einen Ziegenbock. Dies die Worte R. Meïr’s. R. Jehuda sagt: Die zwölf Stämme (Israels) bringen zwölf Stiere, und wegen eines Götzendienstes bringen sie zwölf Stiere und zwölf Ziegenböcke. R. Simon sagt: Dreizehn Stiere, und wegen eines Götzendienstes dreizehn Stiere und dreizehn Ziegenböcke: nämlich für jeden Stamm einen Stier und einen Ziegenbock, und für das Gericht einen Stier und einen Ziegenbock. Hat das Gericht entschieden, und es haben sieben Stämme oder die Mehrheit danach gehandelt; so bringt man einen Stier, und wegen eines Götzendienstes bringt man einen Stier und einen Ziegenbock, so R. Meïr. R. Jehuda sagt: Die sieben Stämme, welche gesündigt haben, bringen sieben Stiere und die anderen Stämme, welche nicht gesündigt, bringen auch für jene [jeder] einen Stier; denn auch die, welche nicht gesündigt haben, müssen für die Sünder (ein Opfer) bringen. R. Simon sagt: Acht Stiere, und wegen eines Götzendienstes acht Stiere und acht Ziegenböcke, nämlich Stier und Zieger bock für jeden Stamm, und Stier und Ziegenbock für das Gericht. Hat das Gericht Eines Stammes irrig entschieden, und dieser Stamm hat danach gehandelt, so ist dieser Stamm schuldig, alle anderen Stämme aber sind frei, so R. Jehuda. Die Weisen aber sagen: Man ist nur bei Entscheidung des höchsten Gerichtshofes schuldig, denn es heißt (Lev. 4, 13): „Wenn die ganze Edah Israels irrt“; also nicht die Edah dieses Stammes."
+ ],
+ [
+ "Wenn der gesalbte Hohepriester für sich selbst (wider das Gesetz) entschieden hat, (so gilt Folgendes): Ist dies aus Versehen geschehen und hat er danach aus Versehen gehandelt, so bringt er einen Stier; hat er aber aus Versehen entschieden und vorsätzlich gehandelt, oder vorsätzlich entschieden und aus Versehen gehandelt, so ist er frei; denn die vom Hohenpriester für sich selbst gegebene Entscheidung ist wie die Entscheidung des Obergerichtes für die Gemeinde zu betrachten.",
+ "Hat er allein entschieden und allein danach gehandelt, so bringt er für sich allein sein Sühnopfer dar; hat er mit der Versammlung entschieden und mit der Versammlung danach gehandelt, so wird er gemeinschaftlich mit der Versammlung versöhnt. Sowie das Gericht nur schuldig wird, wenn es ein Gesetz Teils aufzuheben, Teils beizubehalten entscheidet, so auch der gesalbte Hohepriester; auch wegen eines Götzendienstes sind sie nur schuldig, wenn sie entscheiden, ein Gesetz Teils aufzuheben, Teils beizubehalten.",
+ "Man ist nur schuldig, wenn Unwissenheit Betreffs einer Gesetzesvorschrift eine Handlung aus Versehen zur Folge hatte; dasselbe gilt vom gesalbten Hohenpriester. Ebenso ist man auch wegen eines Götzendienstes nur schuldig bei Unwissenheit Betreffs einer Gesetzesvorschrift und danach aus Versehen geschehener Handlung. Das Gericht ist nur schuldig, wenn es hinsichtlich einer Vorschrift irrig entscheidet, von der die vorsätzliche Übertretung mit Ausrottung bestraft und die unvorsätzliche durch ein Sündopfer gesühnt wird; dasselbe gilt vom gesalbten Hohenpriester. Ebenso ist man auch wegen eines Götzendienstes nur schuldig, wenn man eine Tat erlaubt, die, wenn sie vorsätzlich geschehen, mit Ausrottung bestraft und, wenn aus Versehen begangen, durch ein Sündopfer gesühnt wird.",
+ "Man ist nicht schuldig wegen eines das Heiligtum betreffenden Gebotes oder Verbotes. Ebenso bringt man kein Zweifel - Schuldopfer wegen eines das Heiligtum betreffenden Gebotes oder Verbotes. Dagegen ist man schuldig wegen eines die Nidda betreffenden Gebotes oder Verbotes, und man bringt auch ein Zweifel-Schuldopfer wegen eines die Nidda betreffenden Gebotes oder Verbotes. Was ist das Gebot hinsichtlich der Nidda? Sondere dich von der Nidda ab! Das Verbot ist: Wohne der Nidda nicht bei!",
+ "Man ist nicht schuldig wegen Zeugnis-Verweigerungs-Meineids, wegen Ausspruch-Meineids und wegen Verunreinigung des Heiligtums und seiner heiligen Opfer; der Fürst ebenso. Dies die Worte R. Josefs, des Galiläers. R. Akiba sagt: Der Fürst ist bei allen diesen Fällen schuldig, ausgenommen bei Zeugnis-Verweigerungs-Meineid, weil der König nicht richten und nicht gerichtet werden darf (nicht Zeuge sein kann, und man wider ihn nicht zeugen kann).",
+ ". Wegen aller Gebote der Tora, deren vorsätzliche Übertretung mit Ausrottung bestraft und deren Übertretung aus Versehen durch ein Sündopfer gesühnt wird, bringt ein Privatmann ein Schaf oder eine Ziege, der Fürst einen Ziegenbock, und der gesalbte Hohepriester und das Gerät bringen einen Stier. Wegen Götzendienstes bringen der Privatmann, der Fürst und der Hohepriester eine Ziege, und das Gericht einen Stier und einen Ziegenbock, einen Stier zum Ganzopfer und einen Ziegenbock zum Sündopfer.",
+ "Ein Schuldopfer sind bei zweifelhafter Versündigung der Privatmann und der Fürst schuldig, aber der gesalbte Hohepriester und das Gericht sind davon frei. Ein Schuldopfer bei gewisser Versündigung sind der Privatmann, der Fürst und der Hohepriester schuldig, das Gericht aber ist immer davon frei. Wegen Zeugnis-Verweigerungs-Meineids, Aus-spruchs-Meineids und Verunreinigung des Heiligtums und seiner heiligen Opfer ist das Gericht immer frei ; der Privatmann, der Fürst und der Hohepriester sind derentwegen schuldig ; nur ist der Hohepriester nicht wegen Verunreinigung des Heiligtums und seiner heiligen Opfer schuldig; so R. Simon. Was bringen sie? Ein auf- und absteigendes Opfer. R. Elieser sagt: Der Fürst bringt einen Ziegenbock."
+ ],
+ [
+ "Wenn der gesalbte Hohepriester sich vergangen hat und hernach von seinem Amte abgegangen ist ; ebenso wenn der Fürst sich vergangen hat und hernach von seiner Würde abgetreten ist; so bringt der gesalbte Priester (dennoch) einer Stier, und der Fürst bringt einen Ziegenbock.",
+ "Wenn der gesalbte Hohepriester von seinem Amte abgegangen ist und hernach sich vergangen hat; oder wenn der Fürst von seiner Würde herabgestiegen ist und hernach sich vergangen hat; so bringt der gesalbte Hohepriester (dennoch) einen Stier, der Fürst aber ist wie ein Privatmann.",
+ ". Haben sie gesündigt, bevor sie [in Amt und Würde] eingesetzt worden sind, und hernach sind sie eingesetzt worden; so sind sie wie Privatpersonen. R. Simon sagt: Wenn ihnen ihre Sünde bekannt geworden, bevor sie eingesetzt waren, sind sie schuldig; wenn aber erst nachdem sie eingesetzt waren, sind sie frei. Was für ein Fürst ist hier gemeint? Es ist der König, denn es heißt (Lev. 4, 22): „Wenn ein Fürst sündigt und etwas tut, was der Ewige sein Gott verboten “; also ein Fürst, der über sich Keinen hat, als den Ewigen seinen Gott.",
+ ". Was heißt „der gesalbte (Hohepriester)“? Derjenige, der mit dem Salböl gesalbt worden, aber nicht der durch die hohepriesterlichen Kleider Geweihte. Zwischen dem mit dem Salböl gesalbten und dem durch die Kleider geweihten Hohenpriester ist kein Unterschied, außer dem wegen aller Gebote darzubringenden Stier. Zwischen einem im Amte befindlichen und einem zurückgetretenen Hohenpriester ist kein anderer Unterschied, als der Stier am Versöhnungstage und das Zehntel Epha. Beide sind aber einander gleich Betreffs des Dienstes am Versöhnungstage; es ist Beiden geboten, eine Jungfrau zu heiraten, Beiden ist die Heirat mit einer Witwe verboten, Beide dürfen sich nicht an ihren Toten Verwandten verunreinigen, Beide dürfen nicht das Haupthaar wild wachsen lassen oder ihre Kleider zerreißen, und Beide bewirken die Rückkehr des Totschlägers.",
+ "Der Hohepriester reißt (sein Gewand) unten ein, der gemeine Priester aber oben. Der Hohepriester darf als Leidtragender Opfer darbringen, aber nicht essen; der gemeine Priester darf als solcher weder darbringen noch essen.",
+ "Alles was öfter vorkommt als ein Anderes, geht diesem vor, und Alles, was heiliger ist als ein Anderes, geht diesem vor. Wenn der Stier des gesalbten Hohenpriesters und der Stier der Gemeinde zugleich dastehen ; so geht der Stier des Gesalbten dem Stiere der Gemeinde in allen Verrichtungen vor.",
+ "Ein Mann geht einem Weibe vor hinsichtlich der Rettung des Lebens und der Wiedergabe des Verlorenen, dagegen hat ein Weib vor einem Manne der Vorzug hinsichtlich der Bekleidung und Befreiung aus der Gefangenschaft. Stehen Beide in Gefahr, geschändet zu werden, so muss der Mann vor dem Weibe befreit werden.",
+ "Ein Priester geht einem Leviten vor, ein Levite einem Jisrael, ein Jisrael einem Mamser, ein Mamser einem Nathin, ein Nathin einem Proselyten, ein Proselyt einem freigelassenen Sklaven. Wann gilt dies? Wenn alle (genannten Personen) gleichwertig sind; ist aber der Mamser ein Gesetzkundiger, der Hohepriester aber ein Unwissender; so hat der gesetzkundige Mamser der Vorzug vor dem unwissenden Hohenpriester."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..4ca61837df3725fca8c0bdffdeaf65754dc6af39
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,52 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "If the court ruled that one of the commandments mentioned in the Torah may be transgressed, and an individual proceeded and acted through error in accordance with their ruling, whether they acted and he acted with them or they acted and he acted after them or even if they did not act and he acted, he is exempt, because he relied on the court. If the court ruled [in error], and one of them knew that they had erred, or a disciple who was himself fit to rule on matters of law, and [one of these] proceeded and acted in accordance with their ruling, whether they acted and he acted with them or they acted and he acted after them or even if they did not act and he acted, he is liable, since he did not rely upon the court. This is the general rule: he who is [in a position] to rely upon himself is liable, and he who relies upon the court is exempt.",
+ "If a court ruled, and later discovered that they had erred and changed their decision, whether they brought their offering or whether they did not bring their offering, if an individual proceeded and acted in accordance with their [erroneous] decision, Rabbi Shimon exempts him and Rabb Elazar declares [his case] doubtful. Which case may be regarded doubtful? If he was at home, he is liable. If he went abroad, he is exempt. Rabbi Akiba said: I agree that a person in such a case is nearer to exemption than to culpability. Said Ben Azzai to him: how does such a person differ from one who remains at home? He who remains at home is in a position to ascertain the facts but the other was not in such a position.",
+ "If the court ruled that an entire principle has to be uprooted; if they said that [the law concerning the] menstruant is not found in the Torah or the [law concerning the] Sabbath is not found in the torah or [the law concerning] idolatry is not found in the torah, they are exempt. If, however, they ruled that a part [of a commandment] was to be annulled and a part fulfilled, they are liable. How is this so? If they said: [the law concerning the] menstruant occurs in the Torah but if a man has relations with a woman that awaits a day corresponding to a day he is exempt, [or that the law concerning the] Sabbath occurs in the Torah but if a man carries anything from a private domain to a public domain he is exempt, [or that the law of] idolatry occurs in the Torah, but if a man only bows down to an idol he is exempt, they are liable, for it says, “And if some matter escapes [the notice of the congregation]” (Leviticus 4:13), “some matter” but not the entire principle.",
+ "If the court ruled and one of them knew that they had erred and said to the others, “You are making a mistake”, or if the mufla of the court was not there, or if one of them was a proselyte or a mamzer or a nathin or an elder who did not have children, they are exempt, for it says here (Lev 4:13) “congregation” and it says later on (Num 35:24) “congregation”; just as the “congregation” further on must be fit to issue rulings, so too the “congregation” mentioned here must be fit to issue rulingsIf the court issued a [wrong] decision unwittingly and all the people acted unwittingly, they bring a bull. [If the court ruled wrong] intentionally and [the people] acted unwillingly, they bring a lamb or a goat. [If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt.",
+ "If the court ruled [in error] and all the people or a majority of them acted accordingly they bring a bull. And in the case of idolatry they bring a bull and a goat; these are the words of Rabbi Meir. Rabbi Judah says: the twelve tribes bring twelve bulls;And in the case of idolatry twelve bulls and twelve goats. R. Shimon says: thirteen bullocks;And in the case of idolatry, thirteen bulls and thirteen goats: a bull and a goat for each tribe, and a bull and a goat for the court. If the court ruled [in error] and seven tribes or a majority of them acted accordingly, they bring a bull; And in the case of idolatry, they bring a bull and a goat; these are the words of Rabbi Meir. Rabbi Judah said: the seven tribes who sinned must bring seven bulls and the rest of the tribes who did not sin must bring bulls on their behalf because even those who did not sin must bring on behalf of the ones who sinned. Rabbi Shimon said: eight bulls;And in the case of idolatry, eight bulls and eight goats, a bull and a goat for every tribe and a bull and a goat for the court. If the court of one of the tribes ruled [in error], and that tribe acted accordingly, that tribe is liable, but all the other tribes are exempt; these are the words of Rabbi Judah. But the Sages say: there is no liability except as a result of the rulings of the highest court; for it says, “And if the whole congregation of Israel shall err”, but not the congregation of one particular tribe."
+ ],
+ [
+ "An anointed priest who rendered a decision for himself in error and acted unwittingly accordingly, must bring a bull. If he rendered the decision in error but acted upon it willfully, or made it willfully but acted upon it unwittingly, he is exempt; for a decision a high priest made for himself is like a ruling issued by the court to the community.",
+ "An [anointed high priest] who rendered an errant decision alone and acted accordingly alone, he makes his atonement alone. If he rendered his ruling together with [the court of] the congregation and acted accordingly together with the congregation, he makes his atonement together with the congregation. For the court is not liable unless they ruled to annul part of a commandment and to retain a part of it; and so [it is with] the anointed [high] priest. Nor [are they liable] for idolatry unless they ruled to annul the law in part and to retain it in part.",
+ "The [court] is not obligated [to bring a sacrifice] except where ignorance of the law was accompanied by an unwitting action, and so it is with the anointed priest. Nor [is obligation incurred] in the case of idolatry unless ignorance of the law was accompanied by an unwitting action. The court is not obligated unless they ruled concerning a prohibition the punishment for which is kareth, if it was transgressed intentionally, and a sin offering if transgressed unwittingly, and so it is with the anointed priest. Nor [is obligation incurred] in the case of idolatry unless they ruled concerning a matter the punishment for which is kareth, if it was transgressed intentionally, and a sin offering if transgressed unwittingly.",
+ "[The court] is not obligated [to bring a sacrifice] for the transgression of a positive or a negative commandment relating to the Temple; Nor [does anyone] bring an asham talui for the transgression of a positive or a negative commandment relating to the Temple. But they are liable for the transgression of a positive or a negative commandment relating to the menstruant; And [individuals] bring an asham talui for the transgression of a positive or negative commandment relating to the menstruant.Which is the positive commandment relating to the menstruant? Separate yourself from the menstruant. And the negative commandment? Do not have sexual relations with the menstruant.",
+ "[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration]; for an oath made by an expression, or for impurity relating to the Temple and its holy things. And the ruler is similarly [exempt]; these are the words of Rabbi Yose Hagalili. Rabbi Akiva says; the ruler is liable in the case of all these except that of hearing of the voice [of adjuration], because the king may neither judge nor be judged, neither may he testify nor may others testify against him.",
+ "For all the commandments in the Torah, the penalty for which, if committed intentionally, is kareth and, if committed unwittingly, a sin offering, the individual brings as an offering a lamb or a goat, the ruler brings a goat, and the anointed priest and the court bring a bull. In the case of idolatry, the individual and the ruler and the anointed priest bring a goat while the court bring a bull and a goat: the bull for a burnt offering and the goat for a sin offering.",
+ "The individual and the ruler are both obligated to bring an asham talui, but the anointed priest and the court are exempt. The individual and the ruler and the anointed priest are obligated to bring an asham vadai, but the court is exempt. For the hearing of the voice [of adjuration]; for an oath made by an expression, or for impurity relating to the Temple and its holy things, the court is not obligated but the individual, the ruler and the anointed priest are obligated. Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon.What do they bring? A sliding scale sacrifice. Rabbi Eliezer says: the ruler brings a goat."
+ ],
+ [
+ "If an anointed priest transgressed and afterwards relinquished his high priesthood, and similarly if a ruler transgressed and afterwards relinquished his reign, the anointed priest brings a bullock, and the ruler brings a he-goat.",
+ "If the anointed priest relinquished his high priesthood and afterwards transgressed, and similarly if a ruler relinquished his reign and afterwards transgressed, the anointed priest brings a bull while the ruler is like a regular person.",
+ "If they transgressed before they were appointed, and afterwards they were appointed, they are regarded as regular people. Rabbi Shimon said: if their sin came to their knowledge before they were appointed they are liable, but if after they were appointed they are exempt. Who is meant by a ruler? A king; for it says, “Any of all the commandments of the Lord his God” (Leviticus 4:22), a ruler (king) who has none above him save the Lord his God.",
+ "And who is the anointed priest? He who was anointed with the anointing oil and not he that has more garments. The only difference between a high priest who is anointed with the anointing oil and one who has more garments is the bull that is offered for [the unwitting transgression of] any of the commandments. And the only difference between the acting (high) priest and the former (high) priest is the bull on the Day of Atonement and the tenth part of the ephah. They are both equal in the service of the Day of Atonement, and both are commanded to marry a virgin and are forbidden to marry a widow; they are both forbidden to become impure for their relatives; they do not let their hair grow long, nor do they rend their clothes; and they return the (accidental) killer (from the city of refuge).",
+ "A high priest rends [his clothes] from below and an ordinary priest from above. A high priest offers sacrifices while an onen but does not eat them and an ordinary priest neither offers sacrifices nor eats them.",
+ "Whatever is more frequent than another takes precedence over that other; And whatever is more sacred than another takes precedence over that other. If the bull of the anointed priest and the bull of the congregation are standing [to be sacrificed], the bull of the anointed priest precedes that of the congregation in all its details.",
+ "A man takes precedence over a woman in matters concerning the saving of life and the restoration of lost property, and a woman takes precedence over a man in respect of clothing and ransom from captivity. When both are exposed to degradation in their captivity the man takes precedence over the woman.",
+ "A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Sefaria Community Translation.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..10231b4ba4b6d9e14490ba8b95ce1b4f28ee73c6
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Sefaria Community Translation.json
@@ -0,0 +1,51 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://www.sefaria.org",
+ "versionTitle": "Sefaria Community Translation",
+ "status": "locked",
+ "license": "CC0",
+ "versionTitleInHebrew": "תרגום קהילת ספריא",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "If the court issued a ruling to violate one of the commandments mentioned in the Torah, and an individual went and accidentally did it on their instructions, whether they did it and he did it with them, whether they did it and he did it after them, whether they did not do it and he did it, he is exempt because he relied on the court. If the court issued [such] a ruling and one of them knew that they erred, or a student who is capable of ruling [knew that they erred], and he went and did it because of their instructions, whether they did it and he did it with them, whether they did it and he did it after them, whether they did not do it and he did it, he is liable because he was not relying on the court. This is the rule: If one relies on himself, he is liable. If one relies on the court, he is exempt.",
+ "If the court issued a ruling and then realized that they made a mistake and retracted their [ruling], whether they brought their atonement-offering or whether they did not [yet] bring their atonement-offering, if an individual went and did it because of their instructions, Rabbi Shimon exempts him, and Rabbi Eliezer says it is uncertain. What is the uncertainty? If he was sitting at home, he is liable. If he had traveled across the sea, he is exempt. Rabbi Akiva said, I grant that in this case, he is closer to being exempt than being liable. Ben Azzai said to him, what is the difference between this case and one who is sitting at home? The one who is sitting at home could have heard [that the court reversed its ruling], but for this one [who traveled far away], he could not have heard.",
+ "If the court issued a ruling to uproot an entire section [of the law]; [for example] if they said, \"there are no laws of Niddah [a female who has menstrual discharges which render her impure] in the Torah,\" \"there is no Sabbath in the Torah,\" \"there is no [prohibition of] idolatry in the Torah,\" they [i.e. the members of the court] are exempt. If they issued a ruling to nullify part and uphold part, they are liable. What is that case? If they said \"there are laws of Niddah in the Torah, but one who has relations with a woman who is keeping a day [of sexual abstinence] corresponding to the day [she saw blood after her menstrual purification] is exempt,\" \"there is Sabbath in the Torah, but one who carries from private property to public property is exempt,\" \"there is [a prohibition of] idolatry in the Torah, but one who bows [to it] is exempt,\" [in all these cases] they are liable, as it says \"and a matter is hid\" (Leviticus 4:13)--a matter and not an entire section.",
+ "If the court issued a ruling, and one of them knew that they erred and said to them \"you are mistaken,\" or if the expert of the court was not there, or one of them was a convert or a bastard or a Netin [Gibonite] or an aged person who has never had children, they are exempt, as it says \"congregation\" here (Leviticus 4:13) and it says \"congregation\" later on (Numbers 35:24-25). Just like the \"congregation\" mentioned later on refers to those who are all capable of issuing a ruling, so too, \"congregation\" here refers to those who are all capable of issuing a ruling. If the court issued a [wrong] ruling by accident, and the whole people did it by accident, they bring a cow [as an offering]. [If the court issued a wrong ruling] on purpose, and [the people] did it by accident, they bring a lamb or a goat. [If the court issued a wrong ruling] by accident, and [the people] did it on purpose, they are exempt.",
+ "If a court issued a ruling and the entirety of the congregation or its majority acted accordingly, they bring a cow, and in [a matter of] idol worship, they bring a cow and a sheep: the words of Rabbi Meir. Rabbi Yehuda says: twelve tribes bring twelves cows, and in [a matter of] idol worship, they bring twelve cows and twelve sheep. Rabbi Shimon says: thirteen cows, and in [a matter of] idol worship, thirteen cows and thirteen sheep, a cow and a sheep for each and every tribe and a cow and a sheep for the court. If a court issued a ruling and seven tribes or their majority acted accordingly, they bring a cow, and in [a matter of] idol worship, they bring a cow and a sheep: the words of Rabbi Meir. Rabbi Yehuda says: the seven tribes that sinned bring seven cows, and the remaining tribes that did not sin bring on their behalf a cow, for even those who did not sin bring on behalf of the sinners. Rabbi Shimon says: eight cows, and in [a matter of] idol worship, eight cows and eight sheep, a cow and a sheep for each and every tribe and a cow and a sheep for the court. If a court from one of the tribes issued a ruling and that tribe acted accordingly, that tribe is the one that is obligated and all the remaining tribes are exempt: the words of Rabbi Yehuda. And the Sages say: We are only obligated on account of a ruling issued by the National Court alone, as it says (Leviticus 4:13): \"And if all of the community of Israel errs,\" and not the community of that tribe."
+ ],
+ [
+ "An anointed priest who ruled for himself inadvertently and acted inadvertently brings a cow; inadvertently and acted intentionally, intentionally and acted inadvertently, he is exempt, for the ruling of an anointed priest for himself is like a ruling of a court for the public.",
+ "If he ruled on his own and acted on his own, he gains atonement on his own. If he ruled with the community and acted with the community, he gains atonement with the community, for a court is not liable unless they rule to nullify part [of the commandment] and uphold part, and so too with the anointed [priest]. And not [guilty] of idolatry unless they rule to nullify part [of the commandment] and uphold part.",
+ "One is not obligated except for a lack of awareness with a mistaken action, and so too with the anointed [priest]. Also by idol worship, one is not obligated except for a lack of awareness with a mistaken action. A court is not obligated until they rule on something that if done purposefully is obligated in excommunication, and accidentally is obligated in a Chatat [sin-offering, offered in a variety of situations, all connect directly to expiation of sin], and so too with the anointed [priest]. And not by idol worship, until they rule on something that if done purposefully is obligated in excommunication, and accidentally is obligated in a Chatat.",
+ "One is not obligated on [transgression of] a positive or a negative [precept] in the Temple, and one does not bring an uncertain Asham [guilt-offering offered when one is unsure if he did a sin] on [transgression of] a positive or negative [precept] in the Temple. However one is obligated on [transgression of] a positive or negative [precept] in the [laws of] Niddah [a female who has menstrual discharges which render her impure], and one does bring an uncertain Asham on [transgression of] a positive or negative [precept] in the [laws of] Niddah. What is a positive precept in the [laws of] Niddah, [be] separate from the Niddah. And a negative precept, do not have relations with the Niddah.",
+ "[The court] is not obligated for [mistakes regarding] raising a voice [in testimony, see Leviticus 5:1], for a thoughtless oath, or for the impurity of the Temple and its consecrated things. The prince is similar in this, so says Rabbi Yose Haglili. Rabbi Akiva says, The prince is obligated in all of them, except for raising a voice, for a king cannot judge nor be judged, nor [can a king] testify, nor can others testify [against him].",
+ "For all commandments in the Torah that if done purposefully is obligated in excommunication, and accidentally is obligated in a Chatat, an individual [who has accidentally transgressed] brings a female sheep and a female goat. The prince brings a male goat. The anointed [priest] or the court bring a bull. With idolatry, an individual, a prince, and an anointed [priest] bring a female goat and the court brings a bull and a male goat-- the bull for an Olah [offering that is entirely burnt] and the goat for a Chatat.",
+ "An uncertain Asham, the individual and the prince are obligated [to sacrifice], but the anointed [priest] and the Court are exempt. A definite Asham, the individual, the prince, and the anointed [priest] are obligated, but the Court is exempt. On [mistakes regarding] raising a voice, or thoughtless oaths, or impurity of the Temple and its consecrated things, the Court is exempt, and the individual, the Nasi, and the anointed [priest] are obligated, but the High Priest is not obligated for the impurity of the Temple and its consecrated things, these are the words of Rabbi Shimon. And what would they bring? A sacrifice [whose price] rises and falls [depending on income]. Rabbi Eliezer says, a priest brings a goat."
+ ],
+ [
+ "An anointed priest who sinned and then finished his anointment [term] or a prince who sinned and then finished his position, the anointed priest brings a bull and the prince brings a goat.",
+ "An anointed priest who finished his anointment [term] and then sinned or a prince who finished his position and then sinned, the anointed priest brings a bull and the prince as a commoner.",
+ "[Leaders] who sinned before they were appointed and afterwards were appointed, these are [treated] like a commoner. Rabbi Shimon says: If it become known to them before the appointment, they are liable. [If it become known] after the appointment, they are exempt. Who is the prince? This is the king, as it says (Leviticus 4:22): \"And he did one of the commandments of Hashem his God,\" [this refers to] a prince, because there is no one above him besides Hashem his God.",
+ "Who is the anointed [discussed above]? The one anointed with the oil of anointing, not the one with many clothes. There is no difference between the priest anointed with the oil of anointing and the one with many clothes except for the bull offered for [the violation of] any of the commandments. There is no difference between the acting and retired priest, except for the bull of the Day of Atonement and the [flour sacrifice of] the tenth of an Eifah[specific unit of volume]. They are the same in the service of the Day of Atonement, are commanded to [marry] a virgin, are forbidden to [marry] a widow, do not defile themselves for relatives, do not let their hair grow long, do not tear their clothing, and [when they die] allow the unintentional killer to return [from exile].",
+ "A High Priest tears [his garments] from below, and a common [priest tears his garments] from above. A High Priest brings offerings as a mourner but does not eat [the sacrificial meat], while a common [priest] does not bring offerings or eat [the sacrificial meat as a mourner].",
+ "Anything that is more common than its peer supersedes its peer. Anything that is holier than its peer supersedes its peer. If the bull of the anointed and the bull of the community are [both] standing [to be sacrificed], the bull of the anointed supersedes the bull of the community in all its processes.",
+ "A man supersedes a woman to keep alive and to return a lost object. A woman supersedes a man to clothe and to free from captivity. If they both stand to be disgraced, the man supersedes the woman.",
+ "A priest supersedes a Levite, a Levite supersedes an Israelite, an Israelite supersedes a product of a forbidden relation, a productof a forbidden relation supersedes a Natin [member of a caste of Temple servants, historically descended from the Gibeonites], a Natin supersedes a convert, and a convert supersedes a freed slave. When? When they are all equal. But if the product of a forbidden relation is a Sage and the high priest is an Am Ha'Aretz [one who is lax in observing tithes and purity laws], the product of a forbidden relation who is a sage supersedes the high priest who is am Am Ha'Aretz."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
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+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,52 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
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+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
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+ "text": [
+ [
+ "WENN DAS GERICHT ENTSCHIEDEN HAT, EINES VON ALLEN IN DER TORA GENANNTEN GEBOTEN ZU ÜBERTRETEN, UND EIN EINZELNER HINGEGANGEN IST UND VERSEHENTLICH NACH IHREM AUSSPRUCHE GEHANDELT HAT, EINERLEI OB SIE DANACH GEHANDELT HABEN UND ER MIT IHNEN, ODER SIE DANACH GEHANDELT HABEN UND ER NACH IHNEN, ODER SIE NICHT DANACH GEHANDELT HABEN, SONDERN ER ALLEIN, SO IST ER FREI, WEIL ER SICH AUF DAS GERICHT GESTÜTZT HAT. WENN DAS GERICHT ENTSCHIEDEN HAT UND EINER VON IHNEN, WELCHER WEISS, DASS ES SICH GEIRRT HAT, ODER EIN SCHÜLER, DER ENTSCHEIDUNGEN ZU TREFFEN BEFÄHIGT IST, HINGEGANGEN IST UND NACH IHREM AUSSPRUCHE GEHANDELT HAT, EINERLEI OB SIE DANACH GEHANDELT HABEN UND ER MIT IHNEN, ODER SIE DANACH GEHANDELT HABEN UND ER NACH IHNEN, ODER SIE NICHT DANACH GEHANDELT HABEN, SONDERN ER ALLEIN, SO IST ER SCHULDIG, WEIL ER SICH NICHT AUF DAS GERICHT GESTÜTZT HAT. DIE REGEL HIERBEI IST: WER SICH AUF SICH SELBST STÜTZT, IST SCHULDIG, WER SICH AUF DAS GERICHT STÜTZT, IST FREI.",
+ "WENN DAS GERICHT ENTSCHIEDEN HAT, SICH BEWUSST WURDE, DASS ES SICH GEIRRT HAT, UND DAVON ZURÜCKGETRETEN IST, EINERLEI OB SIE DAS SÜHNOPFER DARGEBRACHT HABEN ODER NICHT, UND EINER HINGEGANGEN IST UND DANACH GEHANDELT HAT, SO IST ER NACH R. ŠIMO͑N FREI ; R. ELEA͑ZAR SAGT, ES SEI ZWEIFELHAFT. WANN HEISST ES ZWEIFELHAFT? WENN ER DAHEIM WAR; ER IST DANNSCHULDIG. WAR ER NACH DEM ÜBERSEELANDE VERREIST, SO IST ER FREI. R. A͑QIBA SPRACH: IN EINEM SOLCHEN FALLE PFLICHTE ICH BEI, DASS ER EHER FREI ALS SCHULDIG IST. BEN A͑ZAJ SPRACH ZU IHM: WELCHEN UNTERSCHIED GIBT ES ZWISCHEN DIESEM UND EINEM, DER DAHEIM WEILT? – WER DAHEIM WEILT, KANN ES ERFAHREN, DIESER ABER KONNTE ES NICHT ERFAHREN",
+ "WENN DAS GERICHT ENTSCHIEDEN HAT, EIN GESETZ VOLLSTÄNDIG AUFZUHEBEN, WENN ES BEISPIELSWEISE GESAGT HAT, DAS GESETZ VON DER MENSTRUIERENDEN BEFINDE SICH NICHT IN DER TORA, DAS GESETZ VOM ŠABBATH BEFINDE SICH NICHT IN DER TORA, DAS GESETZ VOM GÖTZENDIENSTE BEFINDE SICH NICHT IN DER TORA, SO SIND SIE FREI. WENN ES ENTSCHIEDEN HAT, ES TEILWEISE AUFZUHEBEN UND TEILWEISE ZU ERHALTEN, SO SIND SIE SCHULDIG. WENN ES BEISPIELSWEISE GESAGT HAT, DAS GESETZ VON DER MENSTRUIERENDEN BEFINDE SICH ZWAR IN DER TORA, WER ABER EINE FRAU BESCHLÄFT, DIE DEN REINHEITSTAGABWARTET, SEI FREI, DAS GESETZ VOM ŠABBATH BEFINDE SICH ZWAR IN DER TORA, WER ABER EINE SACHE AUS PRIVATGEBIET NACH ÖFFENTLICHEM GEBIETE TRÄGT, SEI FREI, DAS GESETZ VOM GÖTZENDIENST BEFINDE SICH ZWAR IN DER TORA, WER SICH ABER VOR EINEM SOLCHEN NUR NIEDERWIRFT, SEI FREI, SO SIND SIE SCHULDIG, DENN ES HEISST:und etwas entgangen, ETWAS, NICHT ABER DAS VOLLSTÄNDIGE GESETZ.",
+ "WENN DAS GERICHT EINE ENTSCHEIDUNG GETROFFEN HAT UND EINER VON IHNEN, DER WUSSTE, DASS ES SICH GEIRRT HAT, ZU IHNEN SAGT, DASS SIE SICH IRREN, ODER WENN DER GERICHTSVORSITZENDENICHT ANWESEND WAR, ODER WENN EINER VON IHNEN EIN PROSELYT IST, EIN HURENKIND, EIN NATHIN ODER EIN GREIS, DER KEINE KINDER MEHR ZEUGEN KANN, SO SIND SIE FREI, DENN HIERBEIHEISST ES Gemeinde UND DORTHEISST ES Gemeinde, WIE DORT EINE GEMEINDE ZU VERSTEHEN IST, DEREN SÄMTLICHE MITGLIEDER ZUR ENTSCHEIDUNG GEEIGNET SIND, EBENSO IST AUCH HIER EINE GEMEINDE ZU VERSTEHEN, DEREN SÄMTLICHE MITGLIEDER ZUR ENTSCHEIDUNG GEEIGNET SIND. WENN DAS GERICHT VERSEHENTLICH EINE ENTSCHEIDUNG GETROFFEN HAT UND DAS GANZE VOLK VERSEHENTLICH DANACH GEHANDELT HAT, SO BRINGEN SIEEINEN FARREN DAR, WENN VORSÄTZLICH, UND DAS VOLK VERSEHENTLICH DANACH GEHANDELT HAT, SO BRINGEN SIE EIN SCHAF ODER EINE ZIEGE DAR, WENN VERSEHENTLICH UND DAS VOLK DANACH VORSÄTZLICH GEHANDELT HAT, SO SIND SIE FREI.",
+ "WENN DAS GERICHT EINE ENTSCHEIDUNG GETROFFEN UND DAS GANZE VOLK ODER DIE MEHRHEIT DESSELBEN DANACH GEHANDELT HAT, SO BRINGEN SIEEINEN FARREN DAR, UND WENN ES SICH UM GÖTZENDIENST HANDELT, SO BRINGEN SIE EINEN FARREN UND EINEN ZIEGENBOCK DAR – SO R. MEI͑R. R. JEHUDA SAGT, DIE ZWÖLF STÄMMEBRINGEN ZWÖLF FARREN DAR, UND WEGENDES GÖTZENDIENSTES ZWÖLF FARREN UND ZWÖLF ZIEGENBÖCKE. R. ŠIMO͑N SAGT, DREIZEHN FARREN, UND WEGEN DES GÖTZENDIENSTES DREIZEHN FARREN UND DREIZEHN ZIEGENBÖCKE; EINEN FARREN UND EINEN ZIEGENBOCK FÜR JEDEN STAMM UND EINEN FARREN UND EINEN ZIEGENBOCK FÜR DAS GERICHT. WENN DAS GERICHT EINE ENTSCHEIDUNG GETROFFEN HAT UND SIEBEN STÄMME ODER DIE MEHRHEITDANACH GEHANDELT HABEN, SO BRINGEN SIE EINEN FARREN DAR, UND WEGEN DES GÖTZENDIENSTES EINEN FARREN UND EINEN ZIEGENBOCK – SO R. MEÎR. R. JEHUDA SAGT, DIE SIEBEN STÄMME, DIE DIE SÜNDE BEGANGEN HABEN, BRINGEN SIEBEN FARREN DAR, UND DIE ÜBRIGEN STAMME, DIE DIE SÜNDE NICHT BEGANGEN HABEN, BRINGEN WEGEN JENER JE EINEN FARREN DAR, DENN AUCH DIEJENIGEN, DIE DIE SÜNDE NICHT BEGANGEN HABEN, MÜSSEN WEGEN DER SÜNDER EIN OPFER DARBRINGEN. R. ŠIMO͑N SAGT, ACHT FARREN, UND WEGEN DES GÖTZENDIENSTES ACHT FARREN UND ACHT ZIEGENBÖCKE, EINEN FARREN UND EINEN ZIEGENBOCK FÜR JEDEN STAMM UND EINEN FARREN UND EINEN ZIEGENBOCK FÜR DAS GERICHT. WENN DAS GERICHT EINES DER STÄMME EINE ENTSCHEIDUNG GETROFFEN HAT UND DIESER STAMM DANACH GEHANDELT HAT, SO IST DIESER STAMM SCHULDIG UND ALLE ANDEREN STÄMME SIND FREI – SO R. JEHUDA. DIE WEISEN SAGEN, MAN SEI NUR WEGEN DER ENTSCHEIDUNG DES HÖCHSTEN GERICHTES SCHULDIG, DENN ES HEISST :wenn die ganze Gemeinde Jisraél sich vergeht, NICHT ABER DIE GEMEINDE EINES STAMMES."
+ ],
+ [
+ "WENN DER GESALBTE HOCHPRIESTER FÜR SICH. SELBST EINE ENTSCHEIDUNG GETROFFEN HAT, SO MUSS ER, WENN VERSEHENTLICH, UND ER VERSEHENTLICH DANACH GEHANDELT HAT, EINEN FARBEN DARBRINGEN; WENN ABER VERSEHENTLICH UND ER VORSÄTZLICH DANACH GEHANDELT HAT, ODER VORSÄTZLICH UND ER VERSEHENTLICH DANACH GEHANDELT HAT, SO IST ER FREI, DENN DIE ENTSCHEIDUNG DES GESALBTEN HOCHPRIESTERS FÜR SICH SELBST GLEICHT DER ENTSCHEIDUNG DES GERICHTES FÜR DIE GEMEINDE.",
+ "HAT ER ALLEIN EINE ENTSCHEIDUNG GETROFFEN UND ALLEIN DANACH GEHANDELT, SO MUSS ER AUCH ALLEIN SÜHNE ERLANGEN, HAT ER ZUSAMMEN MIT DER GEMEINDEEINE ENTSCHEIDUNG GETROFFEN UND ZUSAMMEN MIT DER GEMEINDE DANACH GEHANDELT, SO ERLANGT ER SÜHNE ZUSAMMEN MIT DER GEMEINDE. UND WIE DAS GERICHT NUR DANN SCHULDIG IST, WENN ES ENTSCHIEDEN HAT, EIN GESETZ TEILWEISE AUFZUHEBEN UND TEILWEISE ZU ERHALTEN, EBENSO AUCH DER GESALBTE. AUCH WEGEN DES GÖTZENDIENSTES NUR DANN, WENN SIE ENTSCHIEDEN HABEN, DAS GESETZ TEILWEISE AUFZUHEBEN UND TEILWEISE ZU ERHALTEN.",
+ "SIESIND NUR BEI UNKENNTNIS DER SACHE UND UNVORSÄTZLICHKEIT DER HANDLUNG SCHULDIG, EBENSO AUCH DER GESALBTE. AUCH WEGEN DES GÖTZENDIENSTES IST MAN NUR BEI UNKENNTNIS DER SACHE UND UNVORSÄTZLICHKEIT DER HANDLUNG SCHULDIG. DAS GERICHT IST NUR DANN SCHULDIG, WENN ES ENTSCHIEDEN HAT IN EINER SACHE, WORAUF BEI VORSATZ DIE AUSROTTUNG UND BEI VERSEHEN EIN SÜNDOPFER GESETZT IST; EBENSO AUCH DER GESALBTE. AUCH WEGEN DES GÖTZENDIENSTES NUR DANN, WENN SIE ENTSCHIEDEN HABEN IN EINER SACHE, WORAUF BEI VORSATZ DIE AUSROTTUNG UND BEI VERSEHEN EIN SÜNDOPFER GESETZT IST.",
+ "SIE SIND NICHT SCHULDIG WEGEN EINES DAS HEILIGTUM BETREFFENDEN GEBOTES ODER VERBOTES, FERNER BRINGT MANWEGEN EINES DAS HEILIGTUM BETREFFENDEN GEBOTES ODER VERBOTES AUCH KEIN SCHWEBE-SCHULDOPFER DAR. WOHL ABER SIND SIE WEGEN EINES DIE MENSTRUATION BETREFFENDEN GEBOTES ODER VERBOTES SCHULDIG, AUCH BRINGT MAN WEGEN EINES DIE MENSTRUATION BETREFFENDEN GEBOTES ODER VERBOTES EIN SCHWEBE-SCHULDOPFER DAR. WELCHES IST DAS DIE MENSTRUATION BETREFFENDE GEBOT? SICH VON DER MENSTRUIERENDEN ZURÜCKZUZIEHEN. DAS VERBOT? KEINER MENSTRUIERENDEN BEIZUWOHNEN.",
+ "SIE SIND NICHT SCHULDIG WEGEN EINER SÜNDE INBETREFF DES ZEUGENEIDES, DES BEKRÄFTIGUNGSEIDES UND DER VERUNREINIGUNG DES TEMPELS UND SEINER HEILIGEN OPFER. EBENSO AUCH DER FÜRST – SO R. JOSE DER GALILÄER. R. A͑QIBA SAGT, DER FÜRST SEI WEGEN ALL DIESER SÜNDEN SCHULDIG, NUR NICHT WEGEN DES ZEUGENEIDES, DENN EIN KÖNIG KANN WEDER RICHTEN NOCH GERICHTET WERDEN.",
+ "WEGEIN ALLER GEBOTE DER TORA, DERENTWEGEN MAN SICH BEI VORSATZ DER AUSROTTUNG UND BEI VERSEHEN EINES SÜNDOPFERS SCHULDIG MACHT, BRINGT DER EINZELNE EIN SCHAF ODER EINE ZIEGE, DER FÜRST EINEN ZIEGENBOCK, DER GESALBTE UND DAS GERICHT EINEN FARREN DAR. WEGEN DES GÖTZENDIENSTES BRINGEN DER EINZELNE, DER FÜRST UND DER GESALBTE EINE ZIEGE UND DAS GERICHT EINEN FARREN UND EINEN ZIEGENBOCK DAR, EINEN FARREN ALS BRANDOPFER UND EINEN ZIEGENBOCK ALS SÜNDOPFER. EIN SCHWEBE-SCHULDOPFERSIND NUR DER EINZELNE UND DER FÜRST SCHULDIG, DER GESALBTE UND DAS GERICHT SIND DAVON FREI",
+ "EIN SICHERES SCHULDOPFERSIND DER EINZELNE, DER FÜRST UND DER GESALBTE SCHULDIG UND DAS GERICHT IST FREI. WEGEN DES ZEUGENEIDES, DES BEKRÄFTIGUNGSEIDES UND DER VERUNREINIGUNG DES TEMPELS UND SEINER HEILIGEN OPFER IST DAS GERICHT FREI, DER EINZELNE, DER FÜRST UND DER GESALBTE SIND DERENTWEGEN SCHULDIG, NUR IST DER HOCHPRIESTER WEGEN DER VERUNREINIGUNG DES TEMPELS UND SEINER HEILIGEN OPFER NICHT SCHULDIG – SO R. ŠIMO͑N. WAS BRINGEN SIE DERENTWEGEN DAR? EIN AUF- UND ABSTEIGENDES OPFER; R. ELIE͑ZER SAGT, DER FÜRST BRINGE EINEN ZIEGENBOCK DAR."
+ ],
+ [
+ "WENN DER GESALBTE HOCHPRIESTER EINE SÜNDE BEGANGEN HAT UND DARAUF VON SEINEM AMTE ZURÜCKGETRETEN IST, UND EBENSO WENN EIN FÜRST EINE SÜNDE BEGANGEN HAT UND DARAUF VON SEINER WÜRDE ZURÜCKGETRETEN IST, SO BRINGT DER GESALBTE HOCHPRIESTER EINEN FARREN, BEZIEHUNGSWEISE DER FÜRST EINEN ZIEGENBOCK DAR.",
+ "WENN DER GESALBTE HOCHPRIESTER VON SEINEM AMTE ZURÜCKGETRETEN IST UND DARAUF EINE SÜNDE BEGANGEN HAT, UND EBENSO WENN EIN FÜRST VON SEINER WÜRDE ZURÜCKGETRETEN IST UND DARAUF EINE SÜNDE BEGANGEN HAT, SO BRINGT DER GESALBTE HOCHPRIESTER DENNOCH EINEN FARREN DAR, DER FÜRST ABER GLEICH EINEM GEMEINEN.",
+ "WENN SIE DIE SÜNDE BEGANGEN HABEN BEVOR SIE IN IHR AMT EINGESETZT WORDEN SIND UND DARAUF IN IHR AMT EINGESETZT WORDEN SIND, SO GLEICHEN SIE GEMEINEN. R. ŠIMO͑N SAGT: WENN SIE SICH BEWUSST WORDEN WAREN, BEVOR SIE IN IHR AMT EINGESETZT WORDEN SIND, SO SIND SIE SCHULDIG, WENN ABER NACHDEM SIE IN IHR AMT EINGESETZT WORDEN SIND, SO SIND SIE FREI. WER IST UNTER FÜRST ZU VERSTEHEN? DER KÖNIG, DENN ES HEISST:und er eines von den Verboten des Herrn, seines Gottes, begeht, DER ÜBER SICH NUR DEN HERRN, SEINEN GOTT, HAT.",
+ "UNTER ‘GESALBTEN’ IST NUR DER MIT DEM SALBÖL GEWEIHTE HOCHPRIE STER ZU VERSTEHEN, NICHT ABER DER DURCH DIE AMTSKLEIDUNG GEWEIHTE.EIN UNTERSCHIED ZWISCHEN DEM DURCH DAS SALBÖL GEWEIHTEN UND DEM DURCH DIE AMTSKLEIDUNG GEWEIHTEN HOCHPRIESTER BESTEHT NUR HINSICHTLICH DES FARREN, DER WEGEN DER ÜBERTRETUNG VON GEBOTEN DARGEBRACHTWIRD. EIN UNTERSCHIED ZWISCHEN DEM DIENSTTUENDEN UND DEM ZURÜCKGETRETENEN HOCHPRIESTER BESTEHT NUR HINSICHTLICH DES FARREN DES VERSÖHNUNGSTAGES UND DES ZEHNTELSEPHA. BEIDE GLEICHEN EINANDER HINSICHTLICH DES DIENSTES AM VERSÖHNUNG STAGE, BEIDEN IST ES GEBOTEN, EINE JUNGFRAU ZU HEIRATEN, BEIDEN IST EINE WITWE VERBOTEN, BEIDE DÜRFEN SICH AN DEN LEICHEN IHRER VERWANDTEN NICHT VERUNREINIGEN, NOCH DÜRFEN SIE SICH DAS HAAR WACHSEN LASSEN UND IHRE KLEIDEREINREISSEN, UND BEIDE VERANLASSEN SIE DIE RÜCKKEHR DES TODSCHLÄGERS.",
+ "DER HOCHPRIESTER REISST DAS GEWAND UNTEN EIN UND DER GEMEINE OBEN. DER HOCHPRIESTER DARF ALS TRAUERNDER OPFER DARBRINGEN, JEDOCH NICHT DAVON ESSEN, DER GEMEINE DARF WEDER DARBRINGEN NOCH ESSEN.",
+ "ALLES, WAS ÖFTER ALS DAS ANDERE IST, GEHT DIESEM AUCH VOR, UND ALLES, WAS HEILIGER ALS DAS ANDERE IST, GEHT DIESEM AUCH VOR. WENN DER FARRE DES GESALBTEN UND DER FARRE DER GEMEINDE DASTEHEN, SO GEHT DER FARRE DES GESALBTEN DEM FARREN DER GEMEINDE IN ALL SEINEN VERRICHTUNGEN VOR.",
+ "EIN MANN GEHT EINER FRAU VOR HINSICHTLICH DER LEBENSRETTUNG UND DER WIEDERBRINGUNG EINER VERLORENEN SACHE; EINE FRAU GEHT EINEM MANNE VOR HINSICHTLICH DER BEKLEIDUNG UND DER BEFREIUNG AUS DER GEFANGENSCHAFT; SIND SIE ABERBEIDE DER SCHÄNDUNG AUSGESETZT, SO GEHT DER MANN DER FRAU VOR.",
+ "EIN PRIESTER GEHT EINEM LEVITEN VOR, EIN LÉVITE EINEM JISRAÉLITEN, EIN JISRAÉLIT EINEM HURENKINDE, EIN HURENKIND EINEM NATHIN, EIN NATHIN EINEM PROSELYTEN, EIN PROSELYT EINEM FREIGELASSENEN SKLAVEN. DIES NUR DANN, WENN SIE GLEICHWERTIG SIND, WENN ABER DAS HURENKIND EIN GELEHRTER IST UND DER HOCHPRIESTER EIN UNWISSENDER, SO GEHT DAS GELEHRTE HURENKIND DEM UNWISSENDEN HOCHPRIESTER VOR."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
new file mode 100644
index 0000000000000000000000000000000000000000..886b54f3302ac9a5ade26b48f4ceac32455d0efe
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
@@ -0,0 +1,53 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "http://www.sefaria.org/shraga-silverstein",
+ "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+ "status": "locked",
+ "license": "CC-BY",
+ "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+ "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+ "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "\tIf beth-din ruled to transgress one of all the mitzvoth written in the Torah [If they said: You are permitted to do something, deliberate transgression of which is punishable by kareth], and an individual went and transgressed unwittingly by their ruling, [(as opposed to an instance in which he did not transgress by the ruling of beth-din, as when beth-din ruled that chelev (forbidden fats) is permitted and he mistook chelev for shuman (permitted fats) and ate it, in which instance he is liable, not having eaten it by the ruling of beth-din)] — whether they transgressed and he transgressed with them or they did not transgress [by their ruling], he is exempt [and they are liable, for beth-din bring the offering only for unwittingness in ruling, the act being dependent on the congregation, and the ruling upon beth-din], (he is exempt) because he relied upon beth-din. [Our Mishnah is in accordance with R. Yehudah, who says: An individual who transgressed by the ruling of beth-din is exempt (from a sin-offering). The halachah, however, is in accordance with the Rabbis, who say that an individual who transgressed by the ruling of beth-din is liable. He is not exempt unless the transgressors are the majority of the dwellers of Eretz Yisrael or the majority of the tribes, in which instance beth-din bring a bullock of forgetfulness of the congregation and those who transgressed by their ruling are exempt.] If beth-din ruled (wrongly) and one of them knew that they were mistaken or if he were a Torah scholar eligible to rule and he went and transgressed by their ruling — whether they transgressed and he transgressed with them or they did not transgress and he transgressed, he is liable, because he did not rely upon beth-din (in transgressing). [And even though he sinned deliberately, knowing that beth-din had erred and, notwithstanding this, transgressed by their ruling, and a deliberate transgressor is not subject to an offering, the Gemara states that he is (considered) unwitting, having thought that it was a mitzvah to abide by beth-din's ruling, even though he knew that they had erred.] This is the rule: One who relies upon himself (in transgressing) is liable [to bring an offering (including one who \"kicks\" against the ruling (of beth-din), one whose way is not to act in accordance with their ruling, and who acted in accordance with their ruling, not because he relied upon their ruling but because it appeared to him that it was permitted, he is liable)]; one who relies upon (the ruling of) beth-din is exempt.",
+ "\tIf beth-din ruled (wrongly) and they discovered that they had erred and retracted — whether they had brought their atonement or had not yet brought their atonement, and one went and transgressed by their (original) ruling — R. Shimon exempts him (from an offering) and R. Eliezer says: It is a safek (a doubt). [Since he should have asked all the time about news of the rulings in beth-din and did not do so, his case is similar to that of one who is in doubt as to whether he sinned or did not sin, in which instance he brings a suspended guilt-offering (asham talui). The halachah is in accordance with R. Eliezer.] Which is the safek? [i.e., In which instance does R. Eliezer say that he is judged as one who is in doubt as to whether or not he sinned and is liable to bring an asham talui?] If he sat in his house, he is liable [i.e., if he sat in his house in the country in which beth-din ruled, in which instance he could have heard that beth-din had retracted.] But if he went abroad, he is exempt [not only if he actually went, but if he was on the way to go, even if he had not actually gone. R. Akiva said: I concede in this instance that he is close to being exempt from liability. Ben Azzai said to him: How is this different from sitting in one's house? [R. Akiva answered:] The one sitting in his house could have heard, but the other could not have heard. [R. Akiva holds that because of his preoccupation with going, he does not ask if beth-din had retracted, and he is exempt from an asham talvi. And Ben Azzai holds that since he had not yet gone, he should have asked. On this hinges the argument in the Gemara. The halachah is in accordance with R. Akiva.]",
+ "\tIf beth-din ruled to uproot the entire body [i.e., all of the principles of the mitzvah] — if they said: There is no (institution of) niddah in the Torah, there is no Shabbath in the Torah, there is no idolatry in the Torah, they are exempt (from an offering), [it being written (Leviticus 4:13): \"And there be hidden a thing\" — Read it: \"And there be hidden from a thing,\" part of the thing and not the whole thing.] If they ruled to nullify part and to fulfill part, they are liable (for an offering). How so? If they said: There is niddah in the Torah, but one who lives with a woman \"who guards a day (of taharah [cleanliness] against a day of tumah [uncleanliness]\" is not liable (to kareth). [(The Gemara asks: But guarding a day against a day is written in the Torah, viz. (Leviticus 15:22): \"Then she shall count for herself,\" whence we learn that she counts one (day of taharah) against one (day of tumah), and for anything written in the Torah beth-din do not bring an offering! And the Gemara answers: We are speaking of an instance in which they said that zavah (a woman with a flow) obtains only in the daytime; that is, only when she sees blood in the daytime and not when she sees it at night, it being written (Ibid.) \"all the days of her flow\")]; (if they said:) there is Shabbath in the Torah, but one who carries from a private domain to a public domain is not liable [i.e., if they said: Bringing in and taking out is forbidden, it being written (Exodus 16:29): \"Let no man go out of his place,\" but throwing and reaching out is permitted.)]; there is idolatry in the Torah, but bowing down is not liable, [i.e., if they said that bowing down where there is prostration of hands and feet is forbidden, it being written (Exodus 34:14): \"You shall not bow down to another god,\" but where there is no prostration it is permitted], they are liable (for an offering), it being written (Leviticus 4:13): \"And there be hidden a thing\" — a thing and not the whole body (of the mitzvah). [In sum: Beth-din is not liable until they rule (permitted) on a thing that the Sadducees do not concede (as being forbidden; but if they ruled (wrongly) on a thing that the Sadducees concede (as being forbidden), they are exempt from a congregational offering. And, as to the many who transgressed by their ruling, each one is liable to bring an offering for his unwittingness. Why so? For this is an instance of \"Go and read it in the house of the master,\" (i.e., you should have known it.)]",
+ "\tIf beth-din ruled, and one of them knew that they had erred, and he said to them \"You are mistaken,\" or if the mufla of beth-din [the chief justice, the Rosh Yeshiva] were not there, or if one of them were a proselyte, or a mamzer (a bastard), or a Nathin (viz. Joshua 9:27), or an old man who had not seen children [(and who is not fit to judge capital cases, in all likelihood being a stranger to compassion)], they are exempt (from an offering), it being written here \"congregation,\" viz. (Leviticus 4:13): \"And if the whole congregation of Israel (the Sanhedrin) err,\" and, elsewhere, \"congregation,\" viz. (Numbers 35:24): \"Then the congregation shall judge.\" Just as with \"congregation\" written there, all of them must be fit to rule, [viz. (Ibid. 11:16): \"And they (the judges) shall stand there with you (Moses)\" (\"with you\":) — they must be like you), excluding a proselyte, a Nathin, and a mamzer, who are not fit to be appointed to the Sanhedrin], here, too, all of them must be fit to rule. If beth-din ruled unwittingly and all the congregation transgressed unwittingly, they bring a bullock. If deliberately, [i.e., if beth-din knew that it were forbidden] and they (the people) transgressed unwittingly, they (the people) bring a she-lamb and a she-goat. If (beth-din ruled) unwittingly, and they (the people) transgressed wittingly, both are exempt: beth-din, because the people did not transgress because of their ruling, not relying upon beth-din, knowing that they had erred; and the people who transgressed are exempt because they are witting, and all who are witting are not subject to an offering.]",
+ "\tIf beth-din ruled and all or most of the congregation transgressed by their ruling, they [beth-din] bring a bullock, [viz. (Leviticus 4:14): \"If the sin became known wherein they sinned, then the congregation shall offer a bullock\"], and for idolatry they bring a bullock and a he-goat, [viz. (Numbers 15:22): \"And if you err and not do all of these mitzvoth\" — a mitzvah (i.e., a transgression) which is tantamount to all of these mitzvoth — idolatry. And it is written there (Ibid. 24): \"And it shall be, if by the eyes of the congregation (the Sanhedrin) it were done in error, then all the congregation shall offer one young bullock… and one kid of goats as a sin-offering.\"] These are the words of R. Meir, [R. Meir holding that Leviticus 4:19 refers to unwittingness in respect to the other transgressions, and here (Numbers 15:22), to unwittingness in respect to idolatry. The \"congregation\" that ruled alone [i.e., the Great Sanhedrin] brings them.] R. Yehudah says: Twelve tribes bring twelve bullocks, [R. Yehudah holding that each tribe is called a \"congregation,\" viz. (II Chronicles 20:5): \"And Yehoshafat stood in the congregation of Judah\"], and for idolatry they bring twelve bullocks and twelve he-goats. R. Shimon says: Thirteen bullocks, and for idolatry, thirteen he-goats, a bullock and a he-goat for each tribe, and a bullock and a he-goat for beth-din, [R. Shimon holding that a beth-din that erred in its ruling is not atoned for by the bullocks and he-goats of the tribes, but must bring a bullock and a he-goat for themselves.] If beth-din ruled (wrongly) and seven tribes transgressed by their ruling [(seven being the majority of the tribes)] or the majority [of Israel, even if they come from the minority of the tribes, even if one tribe transgressed and they be the majority of Israel], they [all of the other tribes, who did not transgress along with these,] bring a bullock; and, for idolatry, a bullock and a he-goat. These are the words of R. Meir. R. Yehudah says: Seven tribes who sinned bring seven bullocks and the other tribes, who did not sin bring a bullock (each) because of them. For these who did not sin bring because of those who did. R. Shimon says: \"Eight bullocks, and, for idolatry, eight bullocks and eight he-goats, a bullock and a he-goat for each tribe and a bullock and a he-goat for beth-din, [R. Shimon holding that those who did not sin do not bring because of those who did. The halachah is in accordance with R. Yehudah.] If the beth-din of one of the tribes ruled (wrongly) and that tribe [itself, the majority of Israel,] transgressed by their ruling, that tribe is liable and all of the other tribes are exempt. The sages say: There is no liability except by the ruling of the Great Sanhedrin alone, it being written (Leviticus 4:13): \"And if the whole congregation of Israel err\" — and not the congregation of that tribe. [The halachah is in accordance with the sages.]"
+ ],
+ [
+ "\tIf the anointed priest [i.e., If the high-priest, anointed with the anointing oil] unwittingly ruled for himself [that something was permitted] and transgressed [by himself] unwittingly [in a thing deliberate transgression of which is liable to kareth], he brings a bullock. (If he ruled) unwittingly and transgressed wittingly, or (ruled) wittingly and transgressed unwittingly, he is exempt. For the ruling of the anointed priest for himself is like the ruling of beth-din for the congregation.",
+ "\tIf he ruled for himself and transgressed by himself, he receives atonement by himself, [i.e., he must bring a bullock by himself.] If he ruled with the congregation [If he were one of the Sanhedrin, who ruled unwittingly], and he transgressed with the congregation, he receives atonement with [the bullock of forgetfulness] of the congregation, [and he does not require another offering. For I might think that just as on Yom Kippur he does not receive atonement with the congregation, it being written (Leviticus 16:11): \"And he shall slaughter the bullock of the sin-offering which is his,\" here, too, he would need an offering of his own; we are, therefore, apprised that this is not so, deriving it from (Ibid. 4:3): \"For his sin which he has sinned\" — For the sin which is distinctive with him he brings an offering of his own, but for a sin which is not distinctive with him, he dos not bring an offering of his own. And it follows that the anointed priest should receive atonement with the congregation,[ for beth-din is not liable until it rules to nullify part and to fulfill part, and thus with the anointed priest, [whence it is seen that they equated the anointed priest with beth-din in all respects. Therefore, when he ruled with the congregation, it follows that he should be equated with the congregation and receive atonement with the congregation.] And they are not liable (to bring an offering) for idolatry until they rule to annul part and to fulfill part. [Because it is written in respect to the other mitzvoth (Leviticus 4:13): \"and a thing be hid from the eyes of the congregation,\" and, in respect to idolatry (Numbers 15:24): \"And it shall be, if by the eyes of the congregation, etc.\" — (we conclude:) Just as with other mitzvoth (an offering is brought) only if a thing were annulled and not the entire body (of the mitzvah), so, with idolatry, a \"thing,\" and not the entire body.]",
+ "\tThey are not liable unless there be forgetfulness of the thing and unwittingness in act [i.e., If beth-din ruled (wrongly) for the congregation in one of all of the mitzvoth, they are not liable for a bullock of forgetfulness of the congregation, unless there be forgetfulness of the thing (that is, if their ruling were mistaken and the halachah escaped them), together with unwittingness in act, i.e., if most of the congregation erred and transgressed by their ruling, it being written (Leviticus 4:13): \"And if the whole congregation of Israel err and the thing be hid\" — unwittingness in the act and forgetfulness of the thing (the halachah)]. And thus with the anointed priest. [He is not liable for an offering unless the din escaped him. And they are not liable unless there be forgetfulness of the thing together with unwittingness in act [as with all the other mitzvoth; for we derive idolatry from the other mitzvoth by identity \"by the eyes\" — \"by the eyes,\" as written above.] Beth-din are not liable unless they rule (wrongly) on a thing whose witting transgression is punishable by kareth and whose unwitting transgression requires a sin-offering (except for five of them whose unwitting transgression does not require a sin-offering: circumcision and the Pesach offering — Because they are positive commandments, even though their witting transgression is punishable by kareth, their unwitting transgression does not require a sin-offering, in respect to which it is written (Leviticus 4:13) \"one of all the mitzvoth of the Torah which are not to be done\"; and blaspheming, because it does not involve an act and Scripture write of a sin-offering (Numbers 15:29): \"for him who acts unwittingly\" — excluding blaspheming, where there is no act. And for defiling the sanctuary and its holy things, unwitting transgression requires (not a sin-offering, but) a sliding-scale offering, as mentioned in Leviticus. For all of these, beth-din and the anointed priest do not bring a sin-offering for unwitting transgression. We find, then, all the mitzvoth for which beth-din and the anointed priest bring an offering to total thirty-one, witting transgression of which is punishable by kareth, and unwitting transgression requiring a fixed sin-offering.] And thus with the anointed priest. And they are not liable (to bring an offering) for idolatry until they rule on something whose witting transgression is punishable by kareth and whose unwitting transgression requires a sin-offering.",
+ "\tThere is no liability (for a sin-offering) for a positive commandment and a negative commandment in the sanctuary. [If beth-din ruled and erred in the tumah of the sanctuary and its holy things they are not liable for a congregational offering. (\"for a positive commandment\"): as when one became tamei in the sanctuary, it being a mitzvah for him to leave by the short way, and he lingered and left by the long way, he incurs kareth. And if beth-din ruled for him to leave by the long way, they are not liable for an offering, for there is no sin-offering for this unwittingness; that is, if an individual transgressed this unwittingly and left by the long way, he is not liable for a sin-offering but for a sliding-scale offering. (\"and a negative commandment\":) not to enter the sanctuary in a state of tumah.] And a suspended guilt-offering is not brought for a positive commandment and a negative commandment in the sanctuary. [For, everything whose unwitting transgression requires a fixed sin-offering, requires for his unknowingness a suspended gilt-offering, and sanctuary uncleanliness, since its unwitting transgression does not require a sin-offering, his unknowingness does not require a suspended guilt-offering.] But there is liability for a positive commandment and a negative commandment in niddah [(\"for a positive commandment\":) If a man were living with a clean woman, and she said to him \"I have become unclean,\" now at the time of cohabitation, it is a mitzvah for him to separate. But he is not to separate immediately, for such separation is as pleasurable to him as cohabitation. But \"he sticks his nails in the ground\" and waits until the organ has \"died\" and separates without hardness. This is the \"positive commandment\" of niddah. And if beth-din erred in this ruling and ruled that he separate immediately, they are required to bring a bullock of forgetfulness, because an individual is required to bring a sin-offering for unwittingness.] Which is the positive commandment in niddah? Separate from the niddah. And which is the negative commandment? Do not cohabit with a niddah.",
+ "\tThere is no liability for \"hearing the voice\" [i.e., for knowing testimony and not giving it, viz. (Leviticus 5:1): \"And if a soul sin and hear the voice of an oath (i.e., if he were besworn to give testimony if he knows it), and he were a witness, having seen or known — if he does not tell, then he shall bear his sin.\"], and for \"pronouncing with the lips\" [(viz. Ibid. 4) If he took an oath that he would not eat and he did eat, or that he would eat and he did not eat; or that he had eaten and he had not eaten, or that he had not eaten and he had eaten]. And for defiling of the sanctuary and its holy things, [entering the sanctuary in a state of tumah or eating of the holy — if they erred in ruling in one of all these, they are not required to bring an offering, neither beth-din nor the anointed priest, because an individual is not required to bring a fixed sin-offering for unwittingness in them.], and the Nassi (i.e., the king,) like them. [If the king were unwitting in one or all of these, he does not bring a he-goat and he is exempt from any offering, for in respect to all of these it is written (Leviticus 5): \"And if his hand does not attain, etc.\" — to exclude (from a sliding-scale offering) a king and a high-priest, who are never poor.] These are the words of R. Yossi Haglili. R. Akiva says: The Nassi is liable for all (to bring a sliding-scale offering), [for in respect to the Nassi it is written (Ibid. 4:26, 5:10): \"And the Cohein shall make atonement for him for his sin,\" and in respect to a sliding-scale offering in respect to \"hearing of the voice\" and \"pronouncing with the lips\" and defilement of the sanctuary, it is written \"And the Cohein shall make atonement for his sin,\" to teach that the Nassi is liable for them. As to the anointed priest's being exempt from the offering indicated for \"hearing of the voice\" and \"pronouncing with the lips\" and defiling of the sanctuary according to R. Akiva, this is because it is written (Ibid. 6:13): \"This is the offering of Aaron and his sons … the tenth part of an ephah\" — \"This\" is a term of exclusion, i.e., the \"tenth of an ephah\" of the meal-offering of cakes is required for the anointed priest, and no other \"tenth of an ephah\" is required for him — except the tenth of an ephah mentioned in respect to \"hearing the voice,\" etc., which the anointed priest does not bring. And since Scripture excluded him from the tenth of an ephah, it excluded him also from the two turtle-doves and from all the offerings mentioned there, the section ending (Ibid. 5:13): \"And the Cohein shall make atonement for him, for his sin that he has sinned with one of these\" — one who gains atonement with one of these gains atonement with all, and one who does not gain atonement with one of these does not gain atonement with all. The halachah is neither in accordance with R. Akiva nor with R. Yossi, but the anointed priest and the Nassi are required to bring a sliding-scale offering for \"hearing the voice\" and \"pronouncing with the lips\" and defiling the sanctuary, as indicated later in our Mishnah. As to it being stated \"They are not liable for 'hearing the voice,'\" which implies neither the beth-din nor the anointed priest, the meaning is that they are not required to bring the bullock which is brought for the other mitzvoth, but they are required to bring the sliding-scale offering.], except for \"hearing the voice.\" For a king does not judge and is not judged; he does not testify and is not testified against.",
+ "\tFor all the mitzvoth in the Torah whose witting transgression is punishable by kareth and whose unwitting transgression requires a sin-offering, the individual brings a she-lamb and a she-goat; the Nassi, a he-goat, and the anointed priest and beth-din, a bullock. And, for idolatry, the individual, the Nassi and the anointed priest bring a she-goat, [it being written (Numbers 15:27): \"And if one soul sin (the sin of idolatry) in error, he shall bring a she-goat,\" after which it is written (29): \"One Torah shall there be for you for him who acts unwittingly\" — all of them are equated for this offering.]; and beth-din bring a bullock and a he-goat, a bullock for a burnt-offering and a he-goat for a sin-offering.",
+ "\tAsham talui (a suspended guilt-offering) [Transgressions which, if committed wittingly, are punishable by kareth, and, if unwittingly, require a fixed sin-offering, require for unknowingness an asham talui, e.g., (if there were) two olive-sizes, one of forbidden fats and one of permitted fats, and he ate one of them, but he does not know which one] — the individual and the Nassi are liable, and the anointed priest and beth-din are exempt, [it being written in respect to a congregational offering (Leviticus 4:14): \"If the sin became known … then the congregation shall offer, etc.\" — they require an offering only for knowingness (and the anointed priest is like beth-din)]. A certain guilt-offering [(There are five guilt-offerings, which are offered for certain transgression: asham me'iloth for abuse of sacred property; asham gezeiloth for abuse of private property; asham nazir for interrupting the period of Nazaritism; asham metzora, the guilt-offering of a leper; asham shifchah charufah for living with a maidservant betrothed to another man] — the individual and the Nassi and the anointed priest are liable; [for all of these pertain to the individual, whether a plain person, an anointed priest, or a Nassi], and beth-din are exempt [for these have nothing to do with the ruling of beth-din, and there is no asham for the ruling of beth-din.] For \"hearing the voice,\" \"pronouncing with the lips\" and defiling the sanctuary and its holy things, beth-din are exempt, and the individual, and the Nassi and the anointed priest are liable; but the anointed priest is not liable for defiling the sanctuary and its holy things. These are the words of R. Shimon. [The rationale of R. Shimon: It is written in respect to the defiling of the sanctuary (Numbers 19:20): \"And a man, if he becomes unclean and does not purify himself, that soul shall be cut off from the midst of the congregation\" — he whose sin is equivalent to that of the congregation, excluding the high-priest, whose sin is not equivalent to that of the congregation. For, as to the congregation, whoever of them enters the sanctuary unwittingly or transgresses unwittingly is liable for unwittingness of act alone whereas the anointed priest is liable only for forgetfulness of the (forbidden) thing together with unwittingness of act, as stated above in our chapter.] These are the words of R. Shimon [The halachah is not in accordance with R. Shimon, but a high-priest also brings a sliding-scale offering for defiling the sanctuary and its holy things.] And what offering do they bring? A sliding-scale offering. R. Eliezer says: The Nassi brings a he-goat for defiling the sanctuary and its holy things, because they are liable to kareth for witting transgression, just as he brings a he-goat for other mitzvoth which are liable to kareth for witting transgression. The halachah is not in accordance with R. Eliezer, for since they are not liable to bring a fixed sin-offering for unwitting defilement of the sanctuary and its holy things, the Nassi brings only what the individual brings.]"
+ ],
+ [
+ "\tIf the anointed priest sinned (in his ruling) and was afterwards deposed from his (high-) priesthood [and he was not able to bring his offering until after he had been deposed]; and, similarly, if the Nassi sinned and was afterwards deposed from his kingship — the anointed priest brings a bullock [(It is stated later in our Mishnah that even if he sinned after he had been deposed he brings a bullock. But because it was necessary to teach that the Nassi brings a he-goat before he was deposed, it was also taught that the high-priest brings a bullock], and the Nassi brings a he-goat, [it being written (Leviticus 4:28): \"for his sin which he has sinned\" — he brings a sin-offering as he did when he sinned.]",
+ "\tIf the anointed priest was deposed from his (high-) priesthood and then he sinned; and, similarly, if a king was deposed from his kingship and then he sinned — the anointed priest brings a bullock [Even though he does not officiate he remains in his sanctity; for there is no difference between an officiating (high-) priest and a deposed (high-priest) but the (Yom Kippur) service and the Yom Kippur bullock and the tenth of the ephah, that is offered each day (as stated below), but a Nassi, once he has been deposed, is considered a commoner], and the Nassi is like a commoner.",
+ "\tIf they sinned before they were appointed, and then they were appointed, they are like commoners, [it being written about a Nassi (Leviticus 4:22): \"If a Nassi sin\" — if he sins when he is a Nassi; and so, with the anointed priest, viz. (Ibid. 3): \"If the anointed priest sin\" — if he sins after he is anointed.] R. Shimon says: If they were apprised (that they had sinned) before they were appointed, they are liable; if they were apprised after they were appointed, they are exempt. And who is the \"Nassi\" — the king, it being written (Ibid.): \"And he do one of all the mitzvoth of the L rd his G d\" — a nassi who has over him only the L rd his G d (i.e., a king).",
+ "\tWho is \"the anointed one\"? He who is anointed with the anointing oil, not him of the many garments. [After the flask of anointing oil was secreted, the high-priest would enter the high-priesthood by donning eight garments, viz. (Leviticus 21:10): \"…and who has been invested to wear the garments.\"] There is no difference between the anointed (high-) priest and the many-garmented priest but the bullock that is offered for all of the mitzvoth, [the many-garmented priest not offering a bullock for his unwitting sins, it being written (in that regard) \"the anointed priest.\" And there is no difference between the officiating (high-priest) and the deposed (high-priest) but the Yom Kippur bullock and the tenth of the ephah, (which are offered only by the officiating high-priest). And both are equal in the Yom Kippur service. [The service of the day is kasher only with the high-priest alone, and the officiating high-priest and the deposed high-priest are equal in that regard.] And they are both commanded (to wed only) a virgin, and they are forbidden (to wed) a widow, and they are not permitted to make themselves tamei for their (deceased) kin, and they are not permitted to let their hair grow long or to rend their clothing, [it being written in respect to the high-priest (Ibid.): \"His hair he shall not grow long and his clothing he shall not rend.\"], and they return the (unwitting) slayer. [If one of them dies, the slayer returns from his city of refuge, as it is written (Numbers 35:25): \"until the death of the high-priest.\"]",
+ "\tThe high-priest rends from below [At the death of one of his kin for whom he is commanded to rend, he rends below at the corner of his garment near his feet. (As to \"and his clothing he shall not rend,\" the meaning is that he shall not rend them as others do)], and the common priest, from above [near the chest, close to the shoulder, as others do.] A high-priest may sacrifice when he is an onein (mourner), but he may not eat. [If someone, one of whose seven close kin whom he is commanded to mourn for, dies, then for the entire day of death, whether or not he were buried, he is an \"onein\" according to the Torah. And from the day of death onward, so long as he has not been buried he is an onein all of that day according to the Rabbis, even after burial. And if he were buried on the day of his death, then all of the following night he is an onein according to the Rabbis. And a high-priest who is an onein may sacrifice but not eat [of the sacrifices], and a common priest may neither sacrifice nor eat. [For thus do we find with Aaron, that on the day Nadav and Avihu (his sons) died, he said (Leviticus 10:19): \"And had I eaten the sin-offering this day, would it be good in the eyes of the L rd?\" — the concern is only with the eating, not with the sacrificing. And this, only with Aaron, who was a high-priest; but his sons, who were common priests, were forbidden both to eat and to sacrifice on that day.]",
+ "\tWhat is more frequent than its neighbor precedes its neighbor, [it being written (Numbers 28:29): \"aside from the morning burnt-offering of the daily burnt-offering.\" If it is written \"the morning burnt-offering,\" why is it necessary to state \"of the daily burnt-offering\"? But the Torah hereby teaches us that whatever is more frequent takes precedence], and whoever is more sanctified than his neighbor precedes his neighbor. [For thus do we find with a Cohein, of whom it is written (Leviticus 21:8): \"And you shall sanctify him,\" and we say: (It is for the Cohein) to open (the Torah blessings) first, and to bless (grace) first, and to take a choice portion first.] If the bullock of (atonement for) the anointed priest and the bullock of (atonement for) the congregation are waiting (to be sacrificed), the bullock of the anointed priest takes precedence to the bullock of the congregation in all of its procedures. [Since the Cohein \"atones for\" and the congregation is \"atoned for\" it stands to reason that the \"atoner for\" should take precedence to the atoned for, and thus is it written (Ibid. 16:17): \"and he shall make atonement for himself, and for his household, and for the entire congregation of Israel.\"]",
+ "\tA man takes precedence to a woman for (saving of) life and for returning of lost objects, [a man being more sanctified than a woman, being commanded in all of the mitzvoth, while a woman is not commanded in time-oriented positive commandments], and a woman takes precedence to a man for clothing, [her shame being greater than that of a man], and for rescue from captivity. When they are both liable to (sexual) abuse [(rape or sodomy, respectively)], a man takes precedence (for rescue) to a woman, [the act being \"natural\" for a woman but unnatural for a man].",
+ "\tA Cohein takes precedence to a Levite; a Levite, to an Israelite, [viz. (Deuteronomy 10:8): \"At that time the L rd set apart the tribe of Levi, etc.\"]; an Israelite to a mamzer, [the first being \"pedigreed,\" the second not]; a mamzer to a Nathin, [the first coming from an untainted drop; the second, from a tainted one]; a Nathin to a proselyte, [the first having been raised with us in holiness; the second not]; a proselyte to a freed slave, [the first not having been subsumed in \"accursed,\" the second having been subsumed thus]. When is this so? When they are all equal (in eminence); but, as between a mamzer who is a Torah scholar and a high-priest who is an ignoramus, a mamzer who is a Torah scholar takes precedence to a high-priest who is an ignoramus, [as it is written (Proverbs 3:15): \"It [Torah] is more precious than peninim (precious gems\") — even (more precious) than (the high-priest), who enters lifnai velifnim, (acronymic of \"peninim\"), \"the innermost sanctum.\"]"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/William Davidson Edition - English.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/William Davidson Edition - English.json
new file mode 100644
index 0000000000000000000000000000000000000000..920559398a655cecae1d0abe8f69a35ad74cebb2
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/William Davidson Edition - English.json
@@ -0,0 +1,53 @@
+{
+ "language": "en",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "If a court erroneously issued a ruling permitting the Jewish people to violate one of all the mitzvot that are stated in the Torah, and an individual proceeded and performed that transgression unwittingly on the basis of the court’s ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases the individual is exempt from bringing an offering. This is due to the fact that he associated his action with the ruling of the court. If the court issued a ruling and one of the judges knew that they erred, despite the fact that the majority ruled against his opinion, or if he was a student and he was qualified to issue halakhic rulings, and that judge or student proceeded and performed that transgression on the basis of its ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases, the judge or the student is liable to bring an offering. This is due to the fact that he did not associate his action with the ruling of the court. This is the principle: One who associates his action with himself is liable, and one who associates his action with the ruling of the court is exempt.",
+ "In a case where the judges of the court issued an erroneous ruling and they discovered that they erred and reversed their decision, whether they brought their atonement offering for their erroneous ruling or whether they did not bring their atonement offering, and an individual who was unaware of the new ruling proceeded and performed a transgression on the basis of their first ruling, Rabbi Shimon deems him exempt from bringing an offering, and Rabbi Elazar says: There is uncertainty with regard to his status and he is liable to bring a provisional guilt-offering. Which is the case of uncertainty for which one is liable to bring a provisional guilt-offering? If one sat inside his house and performed the transgression he is liable to bring a provisional guilt-offering, as he could have learned of the change in the court’s ruling. If he went to a country overseas and is relying on the initial ruling, he is exempt. Rabbi Akiva said: I concede in that case of one who went overseas that he is closer to exemption than he is to liability. Ben Azzai said to him: In what way is this person who went overseas different from one who sits in his house? Rabbi Akiva said to him: The difference is that with regard to one who sits in his house it would have been possible for him to hear of the court’s reversal, but with regard to that person who went overseas, it would not have been possible for him to hear of the court’s reversal.",
+ "The mishna explains for which type of unwitting transgression based on the ruling of the court there is liability to bring an offering. In a case where the judges of the court issued an erroneous ruling to abolish the entire essence of a mitzva, not only a detail thereof, e.g., they said: There is no prohibition against engaging in intercourse with a menstruating woman written in the Torah, or there is no prohibition against performing prohibited labor on Shabbat written in the Torah, or there is no prohibition against engaging in idol worship written in the Torah, these judges are exempt, as this is an error based on ignorance, not an erroneous ruling. If the judges issued a ruling to nullify part of a mitzva and to sustain part of that mitzva, these judges are liable. How so? An example of this is if the judges said: There is a prohibition against engaging in intercourse with a menstruating woman written in the Torah, but one who engages in intercourse with a woman who observes a clean day for a day she experiences a discharge is exempt. When the woman sees a discharge of blood for one or two days during the eleven days between the end of one menstrual period and the expected start of another, the blood is assumed to not be menstrual blood. If after the second day, the next day passes without any discharge of blood, she may immerse immediately and she is ritually pure. The judges ruled erroneously that it is permitted to engage in intercourse with her on the day that she is observing a clean day, even without the day having passed and her having immersed. Another example is if they said: There is a prohibition against performing prohibited labor on Shabbat written in the Torah, but one who carries out objects from the private domain to the public domain is exempt. Another example is if they said: There is a prohibition against engaging in idol worship written in the Torah, but one who bows to the idol but does not sacrifice an offering is exempt. In all of these cases, these judges are liable, as it is stated: “And the matter is hidden” (Leviticus 4:13), from which it is derived that there is liability only if a matter, a single detail, is hidden, but not if the entire essence of a mitzva is hidden.",
+ "If the court issued a ruling, and one of the judges knew that they erred and he said to them: You are mistaken; or if the most distinguished [mufla] member of the court was not there for that session of the Sanhedrin, or if one of the judges was disqualified from serving as a judge, e.g., because he was a convert, or a child born from an incestuous or adulterous relationship [mamzer], or a Gibeonite, or an old man no longer able to father children, this court is exempt, because they have not rendered a full-fledged ruling. This is derived by means of a verbal analogy, as “assembly” is stated here with regard to a court that issues an erroneous ruling: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), and “assembly” is stated there with regard to the halakha of one who commits murder unwittingly: “And the assembly shall judge between the one who struck and the blood redeemer” (Numbers 35:24). Just as in the “assembly” stated there, with regard to the unwitting murderer, all the judges must be fit to issue rulings, so too, in the “assembly” stated here, with regard to the court that issued an erroneous ruling; the court will not be liable unless all the judges will be fit to issue rulings. If the judges of the court issued an erroneous ruling unwittingly and the entire congregation performed a transgression unwittingly on the basis of their ruling, the court brings a bull, as it is stated in the Torah with regard to an unwitting communal sin-offering. If the court issued the erroneous ruling intentionally, as they knew that their ruling was incorrect, and the congregation performed a transgression unwittingly on the basis of the ruling of the court, each member of the congregation brings a female lamb or a female goat as an individual sin-offering. If the court issued the erroneous ruling unwittingly and the congregation performed a transgression intentionally, i.e., with the knowledge that the ruling of the court was erroneous, these people are exempt from bringing an offering.",
+ "If the judges of the court issued an erroneous ruling and the entire congregation or a majority thereof performed a transgression on the basis of their ruling, the judges bring a bull as an unwitting communal sin-offering. And if the erroneous ruling involved idol worship, the judges bring a bull and a goat, as it is written in the Torah (see Numbers 15:24); this is the statement of Rabbi Meir. Rabbi Yehuda says: It is not the court that brings the offering, it is the people. Twelve tribes, each of which performed a transgression, bring twelve bulls, i.e., each tribe brings one, and for idol worship they bring twelve bulls and twelve goats, as each tribe is a congregation. Rabbi Shimon says: They bring thirteen bulls; and for idol worship they bring thirteen bulls and thirteen goats, a bull and a goat for each and every tribe and a bull and a goat for the court. The mishna continues: If the judges of the court issued a ruling, and at least seven tribes, or a majority of each of those tribes, performed a transgression on the basis of their ruling, the judges bring a bull; and for idol worship they bring a bull and a goat. This is the statement of Rabbi Meir. Rabbi Yehuda says: The seven tribes that sinned bring seven bulls, i.e., each tribe brings one bull, and each of the rest of the tribes, i.e., those that did not sin, brings one bull on the basis of the sin of the other tribes, as even those who did not sin bring an offering on the basis of the actions of the sinners. Rabbi Shimon says: When seven tribes sin eight bulls are brought as offerings, one bull for each and every tribe and one bull for the court. And for idol worship, eight bulls and eight goats are brought, one bull and one goat for each and every tribe and one bull and one goat for the court. If the court of one of the tribes issued a ruling and the majority of that tribe performed a transgression on the basis of its ruling, that tribe is liable to bring an offering and the rest of all the tribes are exempt; this is the statement of Rabbi Yehuda. And the Rabbis say: One is liable to bring an offering for an unwitting communal sin only for rulings of the High Court alone, as it is stated: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), from which it is derived that there is liability only for a ruling of the assembly, i.e., the court, of the entire people, but not for a ruling of the assembly of that particular tribe."
+ ],
+ [
+ "In a case where an anointed priest, i.e., the High Priest, issued an erroneous ruling for himself permitting performance of an action prohibited by Torah law, if he issued the ruling unwittingly and then unwittingly performed the transgression in accordance with his ruling, he is liable to bring a bull as a sin-offering for an unwitting transgression by the anointed priest. If he issued the ruling unwittingly, and performed the transgression intentionally, or if he issued the ruling intentionally and performed the transgression unwittingly, he is exempt from liability to bring any offering, as there is a principle: The legal status of the ruling of an anointed priest for himself is like that of the ruling of the court for the general public. Therefore, the High Priest is liable to bring the bull as a sin-offering for his unwitting transgression in a case when the court would be liable to bring the bull as a communal sin-offering for an unwitting transgression performed by the general public.",
+ "If the anointed priest issued a ruling by himself and performed a transgression by himself, he achieves atonement by himself by bringing a bull as his sin-offering. If he issued a ruling with the general public, i.e., the Sanhedrin, and performed a transgression with the general public, i.e., the Jewish people, he achieves atonement with the general public. As, the court is not liable unless the judges issue a ruling to nullify part of a commandment and to sustain part of that commandment, and likewise with regard to the ruling of the anointed priest. And the court and the priest are not liable for a ruling with regard to idol worship unless they issue a ruling to nullify part of that commandment and to sustain part of it.",
+ "The court is liable only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of the action by the general public on the basis of that ruling. And likewise, the anointed priest is liable only for an erroneous ruling and his unwitting performance of an action on the basis of that ruling. And the court and the priest are liable for a ruling with regard to idol worship only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of the action on the basis of that ruling. The court is not liable to bring an offering for absence of awareness of the matter unless they issue a ruling with regard to a matter for whose intentional violation one is liable to receive karet and for whose unwitting violation one is liable to bring a sin-offering. And likewise the anointed priest is liable only for such a ruling. Neither is the court liable to bring a sin-offering for idol worship unless the judges issue a ruling with regard to a matter for whose intentional violation one is liable to receive karet, and for whose unwitting violation one is liable to bring a sin-offering.",
+ "The court is not liable to bring a bull as an unwitting communal sin-offering for issuing a ruling with regard to a positive mitzva or a prohibition related to the defiling of the Temple by one being there while ritually impure, or the defiling of its sacrificial foods by one partaking of them while ritually impure. There is a positive mitzva to remove impure people from the Temple, and there is a prohibition against entering the Temple while in a state of ritual impurity. And one does not bring a provisional guilt-offering for a positive mitzva or a prohibition related to the defiling of the Temple or its sacrificial foods. But the court is liable to bring a bull for a positive mitzva or for a prohibition that is related to a menstruating woman, and one brings a provisional guilt-offering for a positive mitzva or for a prohibition that is related to a menstruating woman. What is the positive mitzva that is related to a menstruating woman? Distance yourself from the menstruating woman. If a man engages in intercourse with a woman and she begins menstruating, he is required to separate from her. And what is the prohibition? Do not engage in intercourse with a woman whom you know is a menstruating woman.",
+ "The court is not liable for issuing a ruling with regard to hearing of a voice, i.e., a false oath of testimony taken by a witness who refuses to testify on behalf of a litigant who demands that he testify, or for an utterance of the lips, i.e., a false oath stated about some matter, or for the defiling of the Temple or its sacrificial foods. And the status of the king is like that of the court, and he is exempt from bringing an offering in those cases; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: The king is liable in all of those cases except for the case of hearing of a voice, and even in that case, his exemption is not intrinsic to the mitzva. Rather, it is for technical reasons, as the king neither judges others nor do others judge him; he does not testify nor do others testify against him. Therefore, a demand that he testify is not applicable.",
+ "In summation: For all mitzvot that are in the Torah for whose intentional violation one is liable to receive karet and for whose unwitting violation one is liable to bring a sin-offering, the individual brings a ewe or female goat for their unwitting transgression, and the king brings a male goat for their unwitting transgression, and an anointed priest and a court who issued an erroneous ruling bring a bull. And for unwittingly engaging in idol worship, the individual, and the king, and the anointed priest bring a female goat, and the court brings a bull and a goat: A bull for a burnt-offering and a goat for a sin-offering.",
+ "With regard to a provisional guilt-offering, the individual and the king are liable, and an anointed priest and a court are exempt. With regard to a definite guilt-offering, the individual, the king, and the anointed priest are liable, and a court is exempt. For hearing of a voice, i.e., a false oath of testimony, and for a false oath on an utterance of the lips, and for the defiling of the Temple or its sacrificial foods, a court is exempt, and the individual, the king, and the anointed priest are liable. But an anointed High Priest is not liable for the defiling of the Temple or its sacrificial foods; this is the statement of Rabbi Shimon. And what offering are they liable to bring? It is a sliding-scale offering based on their financial circumstances, as delineated in the Torah (see Leviticus 5:1–13). Rabbi Elazar says: The king brings a goat."
+ ],
+ [
+ "In the case of an anointed priest who sinned on the basis of his own erroneous halakhic ruling and thereafter moved on from his anointment, e.g., if he was disqualified due to a blemish that befell him before he brought his sin-offering, and likewise in the case of a king [nasi] who sinned and thereafter moved on from his prominence before he had brought an offering, an anointed priest brings a bull despite the fact that he is no longer the High Priest, and the king brings a goat, as he would have done during his reign. ",
+ "In the case of an anointed priest who moved on from his anointment and thereafter sinned, and likewise the king who moved on from his prominence and thereafter sinned, an anointed priest brings a bull, which he would have brought while he was High Priest, and the status of the king is like that of a commoner [kehedyot].",
+ "If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners; they bring the sin-offering of an individual. Rabbi Shimon says: If it became known to them, before they were appointed as king or High Priest, that they had sinned, they are liable to bring the sin-offering of an individual, but if it became known to them after they were appointed as king or High Priest they are completely exempt. Who is the nasi? This is a king, as it is stated: “When a nasi sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. That is only the king. ",
+ "And who is the anointed priest? It is the High Priest who is anointed with the anointing oil, not the High Priest consecrated by donning multiple garments, i.e., one who served after the anointing oil had been sequestered, toward the end of the First Temple period. The difference between a High Priest anointed with the anointing oil and one consecrated by donning multiple garments unique to the High Priest is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. And the difference between a High Priest currently serving in that capacity and a former High Priest who had temporarily filled that position while the High Priest was unfit for service is only with regard to the bull brought by the High Priest on Yom Kippur and the tenth of an ephah meal-offering brought by the High Priest daily. Each of these offerings is brought only by the current High Priest, and not by a former High Priest. Both this High Priest currently serving and that former High Priest are equal with regard to performing the rest of the Yom Kippur service, and they are both commanded with regard to marrying a virgin (see Leviticus 21:13), and it is prohibited for both to marry a widow (see Leviticus 21:14), and they may not render themselves impure with impurity imparted by a corpse even in the event that one of their relatives dies (see Leviticus 21:11), and they may not grow their hair long and they may not rend their garments as expressions of mourning (see Leviticus 21:10), and when they die they restore the unwitting murderer to his home from the city of refuge (see Numbers 35:25). ",
+ "A High Priest rends his garments from below when he is in mourning, and an ordinary priest rends his garments from above like a non-priest. A High Priest sacrifices offerings as an acute mourner, i.e., on the day of the death of one of his close relatives, but he may not eat from those offerings. And an ordinary priest who is an acute mourner neither sacrifices offerings nor eats from those offerings.",
+ "Any mitzva that is more frequent than another mitzva precedes that other mitzva if the opportunity to fulfill one of them coincides with an opportunity to fulfill the other. And anyone who is more sanctified than another precedes that other person. If the bull of the anointed priest and the bull of the congregation, which are brought for absence of awareness of the matter, are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions, i.e., its sacrificial rites.",
+ "The man precedes the woman when there is uncertainty with regard to which of them to rescue or to return a lost item to first. And the woman precedes the man with regard to which of them to provide with a garment first, because her humiliation is great, or to release from captivity first, due to the concern that she will be raped. When they are both subject to degradation, i.e., there is also concern that the man will be raped in captivity, the release of the man precedes the release of the woman.",
+ "A priest precedes a Levite. A Levite precedes an Israelite. An Israelite precedes a son born from an incestuous or adulterous relationship [mamzer], and a mamzer precedes a Gibeonite, and a Gibeonite precedes a convert, and a convert precedes an emancipated slave. When do these halakhot of precedence take effect? In circumstances when they are all equal in terms of wisdom. But if there were a mamzer who is a Torah scholar and a High Priest who is an ignoramus, a mamzer who is a Torah scholar precedes a High Priest who is an ignoramus, as Torah wisdom surpasses all else."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/merged.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..2edfed0d2d980d3d3044aada5669f6082377fac6
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/English/merged.json
@@ -0,0 +1,49 @@
+{
+ "title": "Mishnah Horayot",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Horayot",
+ "text": [
+ [
+ "If a court erroneously issued a ruling permitting the Jewish people to violate one of all the mitzvot that are stated in the Torah, and an individual proceeded and performed that transgression unwittingly on the basis of the court’s ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases the individual is exempt from bringing an offering. This is due to the fact that he associated his action with the ruling of the court. If the court issued a ruling and one of the judges knew that they erred, despite the fact that the majority ruled against his opinion, or if he was a student and he was qualified to issue halakhic rulings, and that judge or student proceeded and performed that transgression on the basis of its ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases, the judge or the student is liable to bring an offering. This is due to the fact that he did not associate his action with the ruling of the court. This is the principle: One who associates his action with himself is liable, and one who associates his action with the ruling of the court is exempt.",
+ "In a case where the judges of the court issued an erroneous ruling and they discovered that they erred and reversed their decision, whether they brought their atonement offering for their erroneous ruling or whether they did not bring their atonement offering, and an individual who was unaware of the new ruling proceeded and performed a transgression on the basis of their first ruling, Rabbi Shimon deems him exempt from bringing an offering, and Rabbi Elazar says: There is uncertainty with regard to his status and he is liable to bring a provisional guilt-offering. Which is the case of uncertainty for which one is liable to bring a provisional guilt-offering? If one sat inside his house and performed the transgression he is liable to bring a provisional guilt-offering, as he could have learned of the change in the court’s ruling. If he went to a country overseas and is relying on the initial ruling, he is exempt. Rabbi Akiva said: I concede in that case of one who went overseas that he is closer to exemption than he is to liability. Ben Azzai said to him: In what way is this person who went overseas different from one who sits in his house? Rabbi Akiva said to him: The difference is that with regard to one who sits in his house it would have been possible for him to hear of the court’s reversal, but with regard to that person who went overseas, it would not have been possible for him to hear of the court’s reversal.",
+ "The mishna explains for which type of unwitting transgression based on the ruling of the court there is liability to bring an offering. In a case where the judges of the court issued an erroneous ruling to abolish the entire essence of a mitzva, not only a detail thereof, e.g., they said: There is no prohibition against engaging in intercourse with a menstruating woman written in the Torah, or there is no prohibition against performing prohibited labor on Shabbat written in the Torah, or there is no prohibition against engaging in idol worship written in the Torah, these judges are exempt, as this is an error based on ignorance, not an erroneous ruling. If the judges issued a ruling to nullify part of a mitzva and to sustain part of that mitzva, these judges are liable. How so? An example of this is if the judges said: There is a prohibition against engaging in intercourse with a menstruating woman written in the Torah, but one who engages in intercourse with a woman who observes a clean day for a day she experiences a discharge is exempt. When the woman sees a discharge of blood for one or two days during the eleven days between the end of one menstrual period and the expected start of another, the blood is assumed to not be menstrual blood. If after the second day, the next day passes without any discharge of blood, she may immerse immediately and she is ritually pure. The judges ruled erroneously that it is permitted to engage in intercourse with her on the day that she is observing a clean day, even without the day having passed and her having immersed. Another example is if they said: There is a prohibition against performing prohibited labor on Shabbat written in the Torah, but one who carries out objects from the private domain to the public domain is exempt. Another example is if they said: There is a prohibition against engaging in idol worship written in the Torah, but one who bows to the idol but does not sacrifice an offering is exempt. In all of these cases, these judges are liable, as it is stated: “And the matter is hidden” (Leviticus 4:13), from which it is derived that there is liability only if a matter, a single detail, is hidden, but not if the entire essence of a mitzva is hidden.",
+ "If the court issued a ruling, and one of the judges knew that they erred and he said to them: You are mistaken; or if the most distinguished [mufla] member of the court was not there for that session of the Sanhedrin, or if one of the judges was disqualified from serving as a judge, e.g., because he was a convert, or a child born from an incestuous or adulterous relationship [mamzer], or a Gibeonite, or an old man no longer able to father children, this court is exempt, because they have not rendered a full-fledged ruling. This is derived by means of a verbal analogy, as “assembly” is stated here with regard to a court that issues an erroneous ruling: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), and “assembly” is stated there with regard to the halakha of one who commits murder unwittingly: “And the assembly shall judge between the one who struck and the blood redeemer” (Numbers 35:24). Just as in the “assembly” stated there, with regard to the unwitting murderer, all the judges must be fit to issue rulings, so too, in the “assembly” stated here, with regard to the court that issued an erroneous ruling; the court will not be liable unless all the judges will be fit to issue rulings. If the judges of the court issued an erroneous ruling unwittingly and the entire congregation performed a transgression unwittingly on the basis of their ruling, the court brings a bull, as it is stated in the Torah with regard to an unwitting communal sin-offering. If the court issued the erroneous ruling intentionally, as they knew that their ruling was incorrect, and the congregation performed a transgression unwittingly on the basis of the ruling of the court, each member of the congregation brings a female lamb or a female goat as an individual sin-offering. If the court issued the erroneous ruling unwittingly and the congregation performed a transgression intentionally, i.e., with the knowledge that the ruling of the court was erroneous, these people are exempt from bringing an offering.",
+ "If the judges of the court issued an erroneous ruling and the entire congregation or a majority thereof performed a transgression on the basis of their ruling, the judges bring a bull as an unwitting communal sin-offering. And if the erroneous ruling involved idol worship, the judges bring a bull and a goat, as it is written in the Torah (see Numbers 15:24); this is the statement of Rabbi Meir. Rabbi Yehuda says: It is not the court that brings the offering, it is the people. Twelve tribes, each of which performed a transgression, bring twelve bulls, i.e., each tribe brings one, and for idol worship they bring twelve bulls and twelve goats, as each tribe is a congregation. Rabbi Shimon says: They bring thirteen bulls; and for idol worship they bring thirteen bulls and thirteen goats, a bull and a goat for each and every tribe and a bull and a goat for the court. The mishna continues: If the judges of the court issued a ruling, and at least seven tribes, or a majority of each of those tribes, performed a transgression on the basis of their ruling, the judges bring a bull; and for idol worship they bring a bull and a goat. This is the statement of Rabbi Meir. Rabbi Yehuda says: The seven tribes that sinned bring seven bulls, i.e., each tribe brings one bull, and each of the rest of the tribes, i.e., those that did not sin, brings one bull on the basis of the sin of the other tribes, as even those who did not sin bring an offering on the basis of the actions of the sinners. Rabbi Shimon says: When seven tribes sin eight bulls are brought as offerings, one bull for each and every tribe and one bull for the court. And for idol worship, eight bulls and eight goats are brought, one bull and one goat for each and every tribe and one bull and one goat for the court. If the court of one of the tribes issued a ruling and the majority of that tribe performed a transgression on the basis of its ruling, that tribe is liable to bring an offering and the rest of all the tribes are exempt; this is the statement of Rabbi Yehuda. And the Rabbis say: One is liable to bring an offering for an unwitting communal sin only for rulings of the High Court alone, as it is stated: “And if the entire assembly of Israel shall act unwittingly” (Leviticus 4:13), from which it is derived that there is liability only for a ruling of the assembly, i.e., the court, of the entire people, but not for a ruling of the assembly of that particular tribe."
+ ],
+ [
+ "In a case where an anointed priest, i.e., the High Priest, issued an erroneous ruling for himself permitting performance of an action prohibited by Torah law, if he issued the ruling unwittingly and then unwittingly performed the transgression in accordance with his ruling, he is liable to bring a bull as a sin-offering for an unwitting transgression by the anointed priest. If he issued the ruling unwittingly, and performed the transgression intentionally, or if he issued the ruling intentionally and performed the transgression unwittingly, he is exempt from liability to bring any offering, as there is a principle: The legal status of the ruling of an anointed priest for himself is like that of the ruling of the court for the general public. Therefore, the High Priest is liable to bring the bull as a sin-offering for his unwitting transgression in a case when the court would be liable to bring the bull as a communal sin-offering for an unwitting transgression performed by the general public.",
+ "If the anointed priest issued a ruling by himself and performed a transgression by himself, he achieves atonement by himself by bringing a bull as his sin-offering. If he issued a ruling with the general public, i.e., the Sanhedrin, and performed a transgression with the general public, i.e., the Jewish people, he achieves atonement with the general public. As, the court is not liable unless the judges issue a ruling to nullify part of a commandment and to sustain part of that commandment, and likewise with regard to the ruling of the anointed priest. And the court and the priest are not liable for a ruling with regard to idol worship unless they issue a ruling to nullify part of that commandment and to sustain part of it.",
+ "The court is liable only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of the action by the general public on the basis of that ruling. And likewise, the anointed priest is liable only for an erroneous ruling and his unwitting performance of an action on the basis of that ruling. And the court and the priest are liable for a ruling with regard to idol worship only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of the action on the basis of that ruling. The court is not liable to bring an offering for absence of awareness of the matter unless they issue a ruling with regard to a matter for whose intentional violation one is liable to receive karet and for whose unwitting violation one is liable to bring a sin-offering. And likewise the anointed priest is liable only for such a ruling. Neither is the court liable to bring a sin-offering for idol worship unless the judges issue a ruling with regard to a matter for whose intentional violation one is liable to receive karet, and for whose unwitting violation one is liable to bring a sin-offering.",
+ "The court is not liable to bring a bull as an unwitting communal sin-offering for issuing a ruling with regard to a positive mitzva or a prohibition related to the defiling of the Temple by one being there while ritually impure, or the defiling of its sacrificial foods by one partaking of them while ritually impure. There is a positive mitzva to remove impure people from the Temple, and there is a prohibition against entering the Temple while in a state of ritual impurity. And one does not bring a provisional guilt-offering for a positive mitzva or a prohibition related to the defiling of the Temple or its sacrificial foods. But the court is liable to bring a bull for a positive mitzva or for a prohibition that is related to a menstruating woman, and one brings a provisional guilt-offering for a positive mitzva or for a prohibition that is related to a menstruating woman. What is the positive mitzva that is related to a menstruating woman? Distance yourself from the menstruating woman. If a man engages in intercourse with a woman and she begins menstruating, he is required to separate from her. And what is the prohibition? Do not engage in intercourse with a woman whom you know is a menstruating woman.",
+ "The court is not liable for issuing a ruling with regard to hearing of a voice, i.e., a false oath of testimony taken by a witness who refuses to testify on behalf of a litigant who demands that he testify, or for an utterance of the lips, i.e., a false oath stated about some matter, or for the defiling of the Temple or its sacrificial foods. And the status of the king is like that of the court, and he is exempt from bringing an offering in those cases; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: The king is liable in all of those cases except for the case of hearing of a voice, and even in that case, his exemption is not intrinsic to the mitzva. Rather, it is for technical reasons, as the king neither judges others nor do others judge him; he does not testify nor do others testify against him. Therefore, a demand that he testify is not applicable.",
+ "In summation: For all mitzvot that are in the Torah for whose intentional violation one is liable to receive karet and for whose unwitting violation one is liable to bring a sin-offering, the individual brings a ewe or female goat for their unwitting transgression, and the king brings a male goat for their unwitting transgression, and an anointed priest and a court who issued an erroneous ruling bring a bull. And for unwittingly engaging in idol worship, the individual, and the king, and the anointed priest bring a female goat, and the court brings a bull and a goat: A bull for a burnt-offering and a goat for a sin-offering.",
+ "With regard to a provisional guilt-offering, the individual and the king are liable, and an anointed priest and a court are exempt. With regard to a definite guilt-offering, the individual, the king, and the anointed priest are liable, and a court is exempt. For hearing of a voice, i.e., a false oath of testimony, and for a false oath on an utterance of the lips, and for the defiling of the Temple or its sacrificial foods, a court is exempt, and the individual, the king, and the anointed priest are liable. But an anointed High Priest is not liable for the defiling of the Temple or its sacrificial foods; this is the statement of Rabbi Shimon. And what offering are they liable to bring? It is a sliding-scale offering based on their financial circumstances, as delineated in the Torah (see Leviticus 5:1–13). Rabbi Elazar says: The king brings a goat."
+ ],
+ [
+ "In the case of an anointed priest who sinned on the basis of his own erroneous halakhic ruling and thereafter moved on from his anointment, e.g., if he was disqualified due to a blemish that befell him before he brought his sin-offering, and likewise in the case of a king [nasi] who sinned and thereafter moved on from his prominence before he had brought an offering, an anointed priest brings a bull despite the fact that he is no longer the High Priest, and the king brings a goat, as he would have done during his reign. ",
+ "In the case of an anointed priest who moved on from his anointment and thereafter sinned, and likewise the king who moved on from his prominence and thereafter sinned, an anointed priest brings a bull, which he would have brought while he was High Priest, and the status of the king is like that of a commoner [kehedyot].",
+ "If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners; they bring the sin-offering of an individual. Rabbi Shimon says: If it became known to them, before they were appointed as king or High Priest, that they had sinned, they are liable to bring the sin-offering of an individual, but if it became known to them after they were appointed as king or High Priest they are completely exempt. Who is the nasi? This is a king, as it is stated: “When a nasi sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. That is only the king. ",
+ "And who is the anointed priest? It is the High Priest who is anointed with the anointing oil, not the High Priest consecrated by donning multiple garments, i.e., one who served after the anointing oil had been sequestered, toward the end of the First Temple period. The difference between a High Priest anointed with the anointing oil and one consecrated by donning multiple garments unique to the High Priest is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. And the difference between a High Priest currently serving in that capacity and a former High Priest who had temporarily filled that position while the High Priest was unfit for service is only with regard to the bull brought by the High Priest on Yom Kippur and the tenth of an ephah meal-offering brought by the High Priest daily. Each of these offerings is brought only by the current High Priest, and not by a former High Priest. Both this High Priest currently serving and that former High Priest are equal with regard to performing the rest of the Yom Kippur service, and they are both commanded with regard to marrying a virgin (see Leviticus 21:13), and it is prohibited for both to marry a widow (see Leviticus 21:14), and they may not render themselves impure with impurity imparted by a corpse even in the event that one of their relatives dies (see Leviticus 21:11), and they may not grow their hair long and they may not rend their garments as expressions of mourning (see Leviticus 21:10), and when they die they restore the unwitting murderer to his home from the city of refuge (see Numbers 35:25). ",
+ "A High Priest rends his garments from below when he is in mourning, and an ordinary priest rends his garments from above like a non-priest. A High Priest sacrifices offerings as an acute mourner, i.e., on the day of the death of one of his close relatives, but he may not eat from those offerings. And an ordinary priest who is an acute mourner neither sacrifices offerings nor eats from those offerings.",
+ "Any mitzva that is more frequent than another mitzva precedes that other mitzva if the opportunity to fulfill one of them coincides with an opportunity to fulfill the other. And anyone who is more sanctified than another precedes that other person. If the bull of the anointed priest and the bull of the congregation, which are brought for absence of awareness of the matter, are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions, i.e., its sacrificial rites.",
+ "The man precedes the woman when there is uncertainty with regard to which of them to rescue or to return a lost item to first. And the woman precedes the man with regard to which of them to provide with a garment first, because her humiliation is great, or to release from captivity first, due to the concern that she will be raped. When they are both subject to degradation, i.e., there is also concern that the man will be raped in captivity, the release of the man precedes the release of the woman.",
+ "A priest precedes a Levite. A Levite precedes an Israelite. An Israelite precedes a son born from an incestuous or adulterous relationship [mamzer], and a mamzer precedes a Gibeonite, and a Gibeonite precedes a convert, and a convert precedes an emancipated slave. When do these halakhot of precedence take effect? In circumstances when they are all equal in terms of wisdom. But if there were a mamzer who is a Torah scholar and a High Priest who is an ignoramus, a mamzer who is a Torah scholar precedes a High Priest who is an ignoramus, as Torah wisdom surpasses all else."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..e40d2312a403194f892347c9a7160683ebd0a11c
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,51 @@
+{
+ "language": "he",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "א\nהוֹרוּ בֵית דִּין לַעֲבוֹר \nעַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, \nוְהָלַךְ הַיָּחִיד וְעָשָׂה שׁוֹגֵג עַל פִּיהֶם, \nבֵּין שֶׁעָשׁוּ וְעָשָׂה עִמָּהֶן, \nבֵּין שֶׁעָשׁוּ וְעָשָׂה אַחֲרֵיהֶן, \nבֵּין שֶׁלֹּא עָשׁוּ וְעָשָׂה, \nהֲרֵי זֶה פָטוּר, \nמִפְּנֵי שֶׁתָּלָה בְּבֵית דִּין. \nהוֹרוּ בֵית דִּין, \nוְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, \nאוֹ תַלְמִיד שֶׁהוּא רָאוּי לְהוֹרָיָה, \nוְהָלַךְ וְעָשָׂה עַל פִּיהֶן, \nבֵּין שֶׁעָשׁוּ וְעָשָׂה עִמָּהֶן, \nבֵּין שֶׁעָשׁוּ וְעָשָׂה אַחֲרֵיהֶן, \nבֵּין שֶׁלֹּא עָשׁוּ וְעָשָׂה, \nהֲרֵי זֶה חַיָּב, \nמִפְּנֵי שֶׁלֹּא תָלָה בְּבֵית דִּין. \nזֶה הַכְּלָל: \nהַתּוֹלֶה בְעַצְמוֹ, חַיָּב, \nוְהַתּוֹלֶה בְּבֵית דִּין, פָּטוּר. \n",
+ "ב\nהוֹרוּ בֵית דִּין, \nוְיָדְעוּ שֶׁטָּעוּ, \nוְחָזְרוּ בָהֶן, <בוֹ>\nבֵּין שֶׁהֵבִיאוּ כַפָּרָתָן, \nוּבֵין שֶׁלֹּא הֵבִיאוּ כַפָּרָתָן, \nוְהָלַךְ וְעָשָׂה עַל פִּיהֶם, \nרְבִּי שִׁמְעוֹן פּוֹטֵר. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nסָפֵק. \nאֵי זֶה הוּא סָפֵק? \nיָשַׁב לוֹ בְּתוֹךְ בֵּיתוֹ, חַיָּב. \nהָלַךְ לוֹ לִמְדִינַת הַיָּם, (פָּטוּר.) \nאָמַר לוֹ רְבִּי עֲקִיבָה: \nמוֹדֶה אֲנִי בָזֶה, \nשֶׁהוּא קָרוֹב לִפְטוֹר מִן הַחוֹבָה. \nאָמַר לוֹ בֶן עַזַּי: \nמַה שָּׁנָה זֶה מִן הַיּוֹשֵׁב בְּבֵיתוֹ? \nשֶׁהַיּוֹשֵׁב בְּבֵיתוֹ, אֶפְשָׁר הָיָה לוֹ שֶׁיִּשְׁמַע, \nוְזֶה, לֹא הָיָה אֶפְשָׁר לוֹ שֶׁיִּשְׁמַע. \n",
+ "ג\nהוֹרוּ בֵית דִּין לַעֲקוֹר אֶת כָּל הַגּוּף, \nאָמְרוּ: \nאֵין נִדָּה בַתּוֹרָה, \nאֵין שַׁבָּת בַּתּוֹרָה, \nאֵין עֲבוֹדָה זָרָה בַתּוֹרָה, \nהֲרֵי אֵלּוּ פְטוּרִין. \nהוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, \nהֲרֵי אֵלּוּ חַיָּבִין. \nכֵּיצַד? \nאָמְרוּ: \nיֵשׁ נִדָּה בַתּוֹרָה, \nאֲבָל הַבָּא עַל שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם פָּטוּר; \nיֵשׁ שַׁבָּת בַּתּוֹרָה, \nאֲבָל הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים פָּטוּר; \nיֵשׁ עֲבוֹדָה זָרָה בַתּוֹרָה, \nאֲבָל הַמִּשְׁתַּחֲוֶה פָטוּר, \nהֲרֵי אֵלּוּ חַיָּבִין, \nשֶׁנֶּאֱמַר: (ויקרא ד,יג) \n\"וְנֶעְלַם דָּבָר\", \n\"דָּבָר\", לֹא כָל הַגּוּף. \n",
+ "ד\nהוֹרוּ בֵית דִּין, \nוְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, \nוְאָמַר לָהֶן: \n\"טוֹעִים אַתֶּם!\" \nאוֹ שֶׁלֹּא הָיָה מֻפְלֵא שֶׁלְּבֵית דִּין שָׁם, \nאוֹ שֶׁהָיָה אֶחָד מֵהֶן \nגֵּר, אוֹ מַמְזֵר, אוֹ נָתִין, \nאוֹ זָקֵן שֶׁלֹּא הָיוּ לוֹ בָנִים, \nהֲרֵי אֵלּוּ פְטוּרִין, \nשֶׁנֶּאֱמָר כָּן \"עֵדָה\", \nוְנֶאֱמָר לְהַלָּן \"עֵדָה\". (במדבר לה,כד) \nמָה \"עֵדָה\" אֲמוּרָה לְהַלָּן, \nכֻלָּן רְאוּיִין לַהוֹרָיָה, \nאַף \"עֵדָה\" אֲמוּרָה כָן, \nעַד שֶׁיְּהוּ כֻלָּן רְאוּיִין לַהוֹרָיָה. \n\nה\nהוֹרוּ בֵית דִּין שׁוֹגְגִין, \nוְעָשׁוּ כָל הַקָּהָל שׁוֹגְגִין, \nמְבִיאִין פַּר; \nמְזִידִין, וְעָשׁוּ שׁוֹגְגִין, \nמְבִיאִין כַּבְשָׂה וּשְׂעִירָה; \nשׁוֹגְגִין, וְעָשׁוּ מְזִידִין, \nהֲרֵי אֵלּוּ פְטוּרִין. \n",
+ "ו\nהוֹרוּ בֵית דִּין, \nוְעָשׁוּ כָל הַקָּהָל אוֹ רֻבָּן עַל פִּיהֶם, \nמְבִיאִין פַּר, \nוּבַעֲבוֹדָה זָרָה, \nמְבִיאִין פַּר וְשָׂעִיר. \nדִּבְרֵי רְבִּי מֵאִיר. \nרְבִּי יְהוּדָה אוֹמֵר: \nשְׁנֵים עָשָׂר שְׁבָטִים מְבִיאִין שְׁנֵים עָשָׂר פָּרִים, \nוּבַעֲבוֹדָה זָרָה, \nשְׁנֵים עָשָׂר פָּרִים וּשְׁנֵים עָשָׂר שְׂעִירִים. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁלֹשָׁה עָשָׂר פָּרִים, \nוּבַעֲבוֹדָה זָרָה, \nשְׁלֹשָׁה עָשָׂר פָּרִים וּשְׁלֹשָׁה עָשָׂר שְׂעִירִין, \nפַּר וְשָׂעִיר לְכָל שֵׁבֶט, \nפַּר וְשָׂעִיר לְבֵית דִּין. \n\nז\nהוֹרוּ בֵית דִּין, \nוְעָשׁוּ שִׁבְעָה שְׁבָטִים, אוֹ רֻבָּן, עַל פִּיהֶם, \nמְבִיאִים פַּר, \nוּבַעֲבוֹדָה זָרָה, \nמְבִיאִין פַּר וְשָׂעִיר. \nדִּבְרֵי רְבִּי מֵאִיר. \nרְבִּי יְהוּדָה אוֹמֵר: \nשִׁבְעָה שְׁבָטִים שֶׁחָטְאוּ, \nמְבִיאִים שִׁבְעָה פָרִים, \nוּשְׁאָר שְׁבָטִים שֶׁלֹּא חָטְאוּ, \nמְבִיאִין עַל יְדֵיהֶן פַּר פַּר,\nשֶׁאַף אֵלּוּ שֶׁלֹּא חָטְאוּ \nמְבִיאִין עַל יְדֵי הַחוֹטְאִין. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁמוֹנָה פָרִים, \nוּבַעֲבוֹדָה זָרָה, \nשְׁמוֹנָה פָרִים וּשְׁמוֹנָה שְׂעִירִים, \nפַּר וְשָׂעִיר לְכָל שֵׁבֶט, \nפַּר וְשָׂעִיר לְבֵית דִּין. \n\nח\nהוֹרוּ בֵית דִּין שֶׁלְּאֶחָד מִן הַשְּׁבָטִין, \nוְעָשָׂה אוֹתוֹ הַשֵּׁבֶט עַל פִּיהֶם, \nאוֹתוֹ הַשֵּׁבֶט הוּא חַיָּב, \nוּשְׁאָר כָּל הַשְּׁבָטִים פְּטוּרִים. \nדִּבְרֵי רְבִּי יְהוּדָה. \nוַחֲכָמִים אוֹמְרִים: \nאֵין חַיָּבִין אֶלָּא עַל הוֹרָיַת בֵּית דִּין הַגָּדוֹל בִּלְבַד, \nשֶׁנֶּאֱמַר: (ויקרא ד,יג) \n\"עֲדַת יִשְׂרָאֵל יִשְׁגּוּ\", \nוְלֹא עֲדַת אוֹתוֹ הַשֵּׁבֶט. \n\n\n\n"
+ ],
+ [
+ "א\nהוֹרָה כֹהֵן מָשִׁיח לְעַצְמוֹ, \nשׁוֹגֵג וְעָשָׂה שׁוֹגֵג, מֵבִיא פַר; \nשׁוֹגֵג וְעָשָׂה מֵזִיד, \nמֵזִיד וְעָשָׂה שׁוֹגֵג, פָּטוּר, \nשֶׁהוֹרָיַת כֹּהֵן מָשִׁיח לְעַצְמוֹ, \nהוֹרָיַת בֵּית דִּין עַל הַצִּבּוּר. \n",
+ "ב\nהוֹרָה בִּפְנֵי עַצְמוֹ וְעָשָׂה בִּפְנֵי עַצְמוֹ, \nמִתְכַּפֵּר לוֹ בִּפְנֵי עַצְמוֹ. \nוְהוֹרָה עִם הַצִּבּוּר וְעָשָׂה עִם הַצִּבּוּר, \nמִתְכַּפֵּר לוֹ עִם הַצִּבּוּר, \nשֶׁאֵין בֵּית דִּין חַיָּבִין, \nעַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת. \n\nג\nוְכֵן הַמָּשִׁיחַ. \nוְלֹא בַעֲבוֹדָה זָרָה, \nעַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת. \n",
+ "אֵין חַיָּבִין \nאֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה, \nוְכֵן הַמָּשִׁיחַ. \nוְלֹא בַעֲבוֹדָה זָרָה, \nאֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה. \n\nד\nאֵין חַיָּבִין, \nאֶלָּא עַל דָּבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת, \nוְכֵן הַמָּשִׁיחַ. \nוְלֹא בַעֲבוֹדָה זָרָה, \nאֶלָּא עַל דָּבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת, \n",
+ "ה\nאֵין חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ, \nוְאֵין מְבִיאִין אָשָׁם תָּלוּי \nעַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ. \nאֲבָל חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה, \nוּמְבִיאִין אָשָׁם תָּלוּי \nעַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה. \nאֵיזוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה? \nפְּרֹשׁ מִן הַנִּדָּה. \nוּמִצְוָה בַל תַעֲשֶׂה? \nאַל תָּבֹא אֶל הַנִּדָּה. \n",
+ "ו\nאֵין חַיָּבִין עַל שְׁמִיעַת קוֹל, \nוְעַל בִּטּוּי שְׂפָתַיִם, \nוְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. \nוְהַנָּשִׂיא כַיּוֹצֵא בָהֶן. \nדִּבְרֵי רְבִּי יוֹסֵה הַגָּלִילִי. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַנָּשִׂיא חַיָּב בְּכֻלָּן, חוּץ מִשְּׁמִיעַת הַקּוֹל, \nשֶׁהַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ. \n",
+ "ז\nכָּל מִצְוָה שֶׁבַּתּוֹרָה, \nשֶׁחַיָּבִין עַל זְדוֹנָן כָּרֵת וְעַל שִׁגְגָתָן חַטָּאת, \nהַיָּחִיד מֵבִיא כִשְׂבָה אוֹ שְׂעִירָה, \nוְהַנָּשִׂיא שָׂעִיר, \nוּמָשִׁיחַ וּבֵית דִּין מְבִיאִין פַּר. \nוּבַעֲבוֹדָה זָרָה, \nהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ מְבִיאִין שְׂעִירָה, \nוּבֵית דִּין פַּר וְשָׂעִיר, \nפַּר לָעוֹלָה וְשָׂעִיר לַחַטָּאת. \n",
+ "ח\nאָשָׁם תָּלוּי, \nהַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, \nוּמָשִׁיחַ וּבֵית דִּין פְּטוּרִין. \nאָשָׁם וַדַּאי, \nהַנָּשִׂיא וְהַיָּחִיד וְהַמָּשִׁיחַ חַיָּבִין, \nוּבֵית דִּין פְּטוּרִין. \nעַל שְׁמִיעַת קוֹל וְעַל בִּטּוּי שְׂפָתַיִם, \nוְטֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, \nוּבֵית דִּין פְּטוּרִין, \nהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, \nשֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. \nוּמָה הֵן מְבִיאִין? \nקָרְבַּן עוֹלֶה וְיוֹרֵד. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nהַנָּשִׂיא מֵבִיא שָׂעִיר. \n\n\n\n"
+ ],
+ [
+ "א\nכֹּהֵן מָשִׁיחַ שֶׁחָטָא, \nוְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ, \nוְכֵן הַנָּשִׂיא שֶׁחָטָא, \nוְאַחַר כָּךְ עָבַר מִגְּדֻלָּתוֹ, \nכֹּהֵן מָשִׁיחַ מֵבִיא פַר, \nוְהַנָּשִׂיא מֵבִיא שָׂעִיר. \n",
+ "ב\nכֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ, \nוְאַחַר כָּךְ חָטָא, \nוְכֵן הַנָּשִׂיא שֶׁעָבַר מִגְּדֻלָּתוֹ, \nוְאַחַר כָּךְ חָטָא, \nכֹּהֵן מָשִׁיחַ מֵבִיא פַר, \nוְהַנָּשִׂיא כַּהֶדְיוֹט. \n",
+ "ג\nחָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ, \nוְאַחַר כָּךְ נִתְמַנּוּ, \nהֲרֵי אֵלּוּ כַהֶדְיוֹט. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאִם נוֹדַע לָהֶן עַד שֶׁלֹּא נִתְמַנּוּ, חַיָּבִין, \nוּמִשֶּׁנִּתְמַנּוּ, פְּטוּרִין. \nוְאֵי זֶה הוּא הַנָּשִׂיא? \nזֶה הַמֶּלֶךְ, שֶׁנֶּאֱמַר: (ויקרא ד,כב) \n\"וְעָשָׂה אַחַת מִכָּל מִצְוֹת יי אֱלהָיו\", \nנָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא יי אֱלהָיו. \n",
+ "ד\nאֵי זֶה הוּא הַמָּשִׁיחַ? \nהַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, \nלֹא הַמְרֻבֵּה בְגָדִין. \nאֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה \nלִמְרֻבֵּה בְגָדִין, \nאֶלָּא פַר הַבָּא עַל כָּל הַמִּצְווֹת. \nאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, \nאֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. \n\nה\nזֶה וָזֶה שָׁוִים בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, \nוּמְצֻוִּים עַל הַבְּתוּלָה, \nוַאֲסוּרִין בְּאַלְמָנָה, \nוְאֵינָן מִטַּמִּין בִּקְרוֹבֵיהֶן, \nוְלֹא פוֹרְעִין, \nוְלֹא פוֹרְמִים, \nוּמַחֲזִירִין אֶת הָרוֹצֵחַ. \n",
+ "ו\nכֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּן, \nוְהַהֶדְיוֹט, מִלְּמַעְלָן. \nכֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, \nוְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל. \n",
+ "ז\nכָּל הַתָּדִיר מֵחֲבֵרוֹ קוֹדֵם אֶת חֲבֵרוֹ. \nכָּל הַמְקֻדָּשׁ מֵחֲבֵרוֹ קוֹדֵם אֶת חֲבֵרוֹ. \nפַּר מָשִׁיחַ וּפַר עֵדָה עוֹמְדִין, \nפַּר מָשִׁיחַ קוֹדֵם לְפַר עֵדָה, <וּמָשִׁיחַ (בלי 'פר'>\nוּלְכָל מַעֲשָׂיו. \n",
+ "ח\nהָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹתוֹ וּלְהָשִׁיב אֲבֵדָה. \nהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת וּלְהוֹצִיאָהּ מִבֵּית הַשִּׁבְיָה. \nבִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִין בְּקַלְקָלָה, \nהָאִישׁ קוֹדֵם לָאִשָּׁה. \n",
+ "ט\nכֹּהֵן קוֹדֵם לְלֵוִי, \nלֵוִי לְיִשְׂרָאֵל, \nיִשְׂרָאֵל לַמַּמְזֵר, \nמַמְזֵר לַנָּתִין, \nוְנָתִין לַגֵּר, \nוְגֵר לְעֶבֶד מְשֻׁחְרָר. \nאֶמָּתַי? \nבִּזְמַן שֶׁכֻּלָּן שָׁוִים, \nאֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חֲכָמִים, \nוְכֹהֵן גָּדוֹל עַם הָאָרֶץ, \nמַמְזֵר תַּלְמִיד חֲכָמִים קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ. \n\nחסל הוריות \nחסל סדר נזיקים \n\n\n\n\n\n\nסדר קדשים\n\n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..c2778717cb83a71c02a225909d1266ce2dca7c71
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,55 @@
+{
+ "language": "he",
+ "title": "Mishnah Horayot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "הורו בית דין לעבור על אחת מכל מצות האמורות בתורה. והלך היחיד ועשה שוגג על פיהם. בין שעשו ועשה עמהן. בין שעשו ועשה אחריהן. בין שלא עשו ועשה. פטור. מפני שתלה בבית דין. הורו בית דין וידע אחד מהן שטעו או תלמיד והוא ראוי להוראה. והלך ועשה על פיהן. בין שעשו ועשה עמהן. בין שעשו ועשה אחריהן. בין שלא עשו ועשה. הרי זה חייב. מפני שלא תלה בבית דין. זה הכלל התולה בעצמו חייב. והתולה בבית דין פטור: ",
+ "הורו בית דין וידעו שטעו וחזרו בהן. בין שהביאו כפרתן. ובין שלא הביאו כפרתן. והלך ועשה על פיהן. רבי שמעון פוטר. ורבי אליעזר אומר ספק. איזהו ספק. ישב לו בתוך ביתו חייב. הלך לו למדינת הים פטור. אמר רבי עקיבא מודה אני בזה שהוא קרוב לפטור מן החובה. אמר לו בן עזאי מה שנה זה מן היושב בביתו. שהיושב בביתו אפשר היה לו שישמע. וזה לא היה אפשר לו שישמע: ",
+ "הורו בית דין לעקור את כל הגוף. אמרו אין נדה בתורה. אין שבת בתורה אין עבודה זרה בתורה. הרי אלו פטורין. הורו לבטל מקצת ולקיים מקצת הרי אלו חייבין. כיצד אמרו יש נדה בתורה. אבל הבא על שומרת יום כנגד יום פטור. יש שבת בתורה אבל המוציא מרשות היחיד לרשות הרבים פטור. יש עבודה זרה בתורה אבל המשתחוה פטור. הרי אלו חייבין. שנאמר (ויקרא ד, יג) ונעלם דבר דבר ולא כל הגוף: ",
+ "הורו בית דין וידע אחד מהן שטעו. ואמר להן טועין אתם. או שלא היה מופלא של בית דין שם. או שהיה אחד מהן גר. או ממזר. או נתין. או זקן שלא ראה לו בנים. הרי אלו פטורין שנאמר כאן עדה. ונאמר להלן עדה. מה עדה האמור להלן. עד שיהיו כולם ראויין להוראה. אף עדה האמורה כאן עד שיהיו כולם ראויים להוראה. הורו בית דין שוגגים. ועשו כל הקהל שוגגין. מביאין פר. מזידין. ועשו שוגגין. מביאין כשבה ושעירה. שוגגין. ועשו מזידין. הרי אלו פטורין: ",
+ "הורו בית דין. ועשו כל הקהל או רובן על פיהם. מביאין פר. ובעבודה זרה מביאין פר ושעיר. דברי רבי מאיר. רבי יהודה אומר שנים עשר שבטים. מביאין שנים עשר פרים. ובעבודה זרה מביאין שנים עשר פרים ושנים עשר שעירים. רבי שמעון אומר שלשה עשר פרים. ובעבודה זרה שלשה עשר פרים ושלשה עשר שעירים. פר ושעיר לכל שבט ושבט. פר ושעיר לבית דין. הורו בית דין ועשו שבעה שבטים. או רובן. על פיהם. מביאים פר. ובעבודה זרה מביאין פר ושעיר. דברי רבי מאיר. רבי יהודה אומר שבעה שבטים שחטאו. מביאים שבעה פרים. ושאר שבטים שלא חטאו. מביאין על ידיהן פר. שאף אלו שלא חטאו מביאין על ידי החוטאים. רבי שמעון אומר שמנה פרים. ובעבודה זרה שמנה פרים ושמנה שעירים. פר ושעיר לכל שבט ושבט. ופר ושעיר לבית דין. הורו בית דין של אחד מן השבטים. ועשה אותו השבט על פיהם. אותו השבט הוא חייב. ושאר כל השבטים פטורים. דברי רבי יהודה. וחכמים אומרים אין חייבים אלא על הוריית בית דין הגדול בלבד שנאמר (ויקרא ד, יג) ואם כל עדת ישראל ישגו ולא עדת אותו השבט: "
+ ],
+ [
+ "הורה כהן משיח לעצמו שוגג ועשה שוגג מביא פר. שוגג ועשה מזיד. מזיד ועשה שוגג פטור. שהוראת כהן משיח לעצמו. כהוראת בית דין לצבור: ",
+ "הורה בפני עצמו ועשה בפני עצמו מתכפר לו בפני עצמו. הורה עם הצבור ועשה עם הצבור מתכפר לו עם הצבור. שאין בית דין חייבים עד שיורו לבטל מקצת ולקיים מקצת וכן המשיח. ולא בעבודה זרה עד שיורו לבטל מקצת ולקיים מקצת: ",
+ "אין חייבין אלא על העלם דבר עם שגגת המעשה. וכן המשיח ולא בעבודה זרה אין חייבין אלא על העלם דבר עם שגגת המעשה. אין בית דין חייבין עד שיורו בדבר שזדונו כרת ושגגתו חטאת. וכן המשיח. ולא בעבודה זרה עד שיורו על דבר שזדונו כרת. ושגגתו חטאת: ",
+ "אין חייבין על עשה ועל לא תעשה שבמקדש. ואין מביאין אשם תלוי על עשה ועל לא תעשה שבמקדש. אבל חייבין על עשה ועל לא תעשה שבנדה. ומביאין אשם תלוי על עשה ועל לא תעשה שבנדה. איזו היא מצות עשה שבנדה פרוש מן הנדה. ומצות לא תעשה לא תבא אל הנדה: ",
+ "אין חייבין על שמיעת הקול. ועל בטוי שפתים ועל טומאת מקדש וקדשיו. והנשיא כיוצא בהם. דברי רבי יוסי הגלילי. רבי עקיבא אומר הנשיא חייב בכולן. חוץ משמיעת הקול. שהמלך לא דן ולא דנין אותו. לא מעיד ולא מעידין אותו: ",
+ "כל המצות שבתורה שחייבין על זדונן כרת ועל שגגתן חטאת. היחיד מביא כשבה ושעירה. והנשיא שעיר. ומשיח ובית דין. מביאין פר. ובעבודה זרה. היחיד. והנשיא. והמשיח מביאין שעירה. ובית דין. פר ושעיר. פר לעולה. ושעיר לחטאת: ",
+ "אשם תלוי. היחיד. והנשיא. חייבין. ומשיח. ובית דין. פטורים. אשם ודאי. היחיד. והנשיא. והמשיח. חייבין. ובית דין פטורין. על שמיעת הקול ועל בטוי שפתים. ועל טומאת מקדש וקדשיו. בית דין פטורין. והיחיד. והנשיא. והמשיח. חייבין. אלא שאין כהן גדול חייב על טומאת מקדש וקדשיו. דברי רבי שמעון. ומה הן מביאין. קרבן עולה ויורד. רבי אליעזר אומר הנשיא מביא שעיר. "
+ ],
+ [
+ "כהן משיח שחטא. ואחר כך עבר ממשיחותו. וכן נשיא שחטא ואחר כך עבר מגדולתו. כהן משיח מביא פר. והנשיא מביא שעיר: ",
+ "כהן משיח שעבר ממשיחותו ואחר כך חטא. וכן הנשיא שעבר מגדולתו ואחר כך חטא. כהן משיח מביא פר. והנשיא כהדיוט: ",
+ "חטאו עד שלא נתמנו ואחר כך נתמנו. הרי אלו כהדיוט. רבי שמעון אומר אם נודע להם עד שלא נתמנו חייבין ומשנתמנו פטורין. ואיזהו הנשיא זה המלך שנאמר (ויקרא ד, כב) ועשה אחת מכל מצות ה' אלהיו. נשיא שאין על גביו אלא ה' אלהיו: ",
+ "ואיזהו המשיח. המשוח בשמן המשחה. לא המרובה בבגדים. אין בין כהן המשוח בשמן המשחה למרובה בגדים. אלא פר הבא על כל המצות. ואין בין כהן משמש. לכהן שעבר. אלא פר יום הכפורים ועשירית האיפה. זה וזה שוין בעבודת יום הכפורים. ומצווין על הבתולה. ואסורין על האלמנה. ואינן מטמאין בקרוביהן. ולא פורעין ולא פורמין. ומחזירין את הרוצח: ",
+ "כהן גדול פורם מלמטה. וההדיוט מלמעלה. כהן גדול מקריב אונן ולא אוכל. וההדיוט לא מקריב. ולא אוכל: ",
+ "כל התדיר מחבירו. קודם את חבירו. וכל המקודש מחבירו. קודם את חבירו. פר המשיח. ופר העדה עומדים. פר המשיח קודם לפר העדה בכל מעשיו: ",
+ "האיש קודם לאשה. להחיות ולהשיב אבדה. והאשה קודמת לאיש. לכסות ולהוציאה מבית השבי. בזמן ששניהם עומדים לקלקלה האיש קודם לאשה: ",
+ "כהן קודם ללוי. לוי לישראל. ישראל לממזר. וממזר לנתין. ונתין לגר. וגר לעבד משוחרר. אימתי בזמן שכולן שוין. אבל אם היה ממזר תלמיד חכם. וכהן גדול עם הארץ. ממזר תלמיד חכם. קודם לכהן גדול עם הארץ: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..e2d5cd43ed55b638392ccfba41da4fdbe8c51455
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/Torat Emet 357.json
@@ -0,0 +1,53 @@
+{
+ "language": "he",
+ "title": "Mishnah Horayot",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "הוֹרוּ בֵית דִּין לַעֲבֹר עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, וְהָלַךְ הַיָּחִיד וְעָשָׂה שׁוֹגֵג עַל פִּיהֶם, בֵּין שֶׁעָשׂוּ וְעָשָׂה עִמָּהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה אַחֲרֵיהֶן, בֵּין שֶׁלֹּא עָשׂוּ וְעָשָׂה, פָּטוּר, מִפְּנֵי שֶׁתָּלָה בְבֵית דִּין. הוֹרוּ בֵית דִּין וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, אוֹ תַלְמִיד וְהוּא רָאוּי לְהוֹרָאָה, וְהָלַךְ וְעָשָׂה עַל פִּיהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה עִמָּהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה אַחֲרֵיהֶן, בֵּין שֶׁלֹּא עָשׂוּ וְעָשָׂה, הֲרֵי זֶה חַיָּב, מִפְּנֵי שֶׁלֹּא תָלָה בְּבֵית דִּין. זֶה הַכְּלָל, הַתּוֹלֶה בְעַצְמוֹ, חַיָּב. וְהַתּוֹלֶה בְּבֵית דִּין, פָּטוּר: \n",
+ "הוֹרוּ בֵית דִּין, וְיָדְעוּ שֶׁטָּעוּ, וְחָזְרוּ בָהֶן, בֵּין שֶׁהֵבִיאוּ כַפָּרָתָן וּבֵין שֶׁלֹּא הֵבִיאוּ כַפָּרָתָן, וְהָלַךְ וְעָשָׂה עַל פִּיהֶן, רַבִּי שִׁמְעוֹן פּוֹטֵר, וְרַבִּי אֱלִיעֶזֶר אוֹמֵר, סָפֵק. אֵיזֶהוּ סָפֵק. יָשַׁב לוֹ בְתוֹךְ בֵּיתוֹ, חַיָּב. הָלַךְ לוֹ לִמְדִינַת הַיָּם, פָּטוּר. אָמַר רַבִּי עֲקִיבָא, מוֹדֶה אֲנִי בָזֶה שֶׁהוּא קָרוֹב לִפְטוּר מִן הַחוֹבָה. אָמַר לוֹ בֶן עַזַּאי, מַה שָּׁנָה זֶה מִן הַיּוֹשֵׁב בְּבֵיתוֹ, שֶׁהַיּוֹשֵׁב בְּבֵיתוֹ אֶפְשָׁר הָיָה לוֹ שֶׁיִּשְׁמַע, וְזֶה לֹא הָיָה אֶפְשָׁר לוֹ שֶׁיִּשְׁמָע: \n",
+ "הוֹרוּ בֵית דִּין לַעֲקֹר אֶת כָּל הַגּוּף, אָמְרוּ, אֵין נִדָּה בַתּוֹרָה, אֵין שַׁבָּת בַּתּוֹרָה, אֵין עֲבוֹדָה זָרָה בַתּוֹרָה, הֲרֵי אֵלּוּ פְטוּרִין. הוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, הֲרֵי אֵלּוּ חַיָּבִין. כֵּיצַד. אָמְרוּ, יֵשׁ נִדָּה בַתּוֹרָה, אֲבָל הַבָּא עַל שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם פָּטוּר. יֵשׁ שַׁבָּת בַּתּוֹרָה, אֲבָל הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים, פָּטוּר. יֵשׁ עֲבוֹדָה זָרָה בַתּוֹרָה, אֲבָל הַמִּשְׁתַּחֲוֶה פָטוּר, הֲרֵי אֵלּוּ חַיָּבִין, שֶׁנֶּאֱמַר (ויקרא ד) וְנֶעְלַם דָּבָר, דָּבָר וְלֹא כָל הַגּוּף: \n",
+ "הוֹרוּ בֵית דִּין, וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, וְאָמַר לָהֶן טוֹעִין אַתֶּם, אוֹ שֶׁלֹּא הָיָה מֻפְלָא שֶׁל בֵּית דִּין שָׁם, אוֹ שֶׁהָיָה אַחַד מֵהֶן גֵּר אוֹ מַמְזֵר אוֹ נָתִין אוֹ זָקֵן שֶׁלֹּא רָאָה לוֹ בָנִים, הֲרֵי אֵלּוּ פְטוּרִין, שֶׁנֶּאֱמַר כָּאן עֵדָה (ויקרא ד) וְנֶאֱמַר לְהַלָּן (במדבר לה) עֵדָה, מָה עֵדָה הָאֲמוּר לְהַלָּן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִין לְהוֹרָאָה, אַף עֵדָה הָאֲמוּרָה כָאן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִים לְהוֹרָאָה. הוֹרוּ בֵית דִּין שׁוֹגְגִים וְעָשׂוּ כָל הַקָּהָל שׁוֹגְגִין, מְבִיאִין פָּר. מְזִידִין וְעָשׂוּ שׁוֹגְגִין, מְבִיאִין כִּשְׂבָּה וּשְׂעִירָה. שׁוֹגְגִין וְעָשׂוּ מְזִידִין, הֲרֵי אֵלּוּ פְטוּרִין: \n",
+ "הוֹרוּ בֵית דִּין, וְעָשׂוּ כָל הַקָּהָל אוֹ רֻבָּן עַל פִּיהֶם, מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה, מְבִיאִין פַּר וְשָׂעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵים עָשָׂר שְׁבָטִים מְבִיאִין שְׁנֵים עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה, מְבִיאִין שְׁנֵים עָשָׂר פָּרִים וּשְׁנֵים עָשָׂר שְׂעִירִים. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה, שְׁלשָׁה עָשָׂר פָּרִים וּשְׁלשָׁה עָשָׂר שְׂעִירִים, פַּר וְשָׂעִיר לְכָל שֵׁבֶט וָשֵׁבֶט, פַּר וְשָׂעִיר לְבֵית דִּין. הוֹרוּ בֵית דִּין, וְעָשׂוּ שִׁבְעָה שְׁבָטִים אוֹ רֻבָּן עַל פִּיהֶם, מְבִיאִים פָּר, וּבַעֲבוֹדָה זָרָה מְבִיאִין פַּר וְשָׂעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה שְׁבָטִים שֶׁחָטְאוּ, מְבִיאִים שִׁבְעָה פָרִים, וּשְׁאָר שְׁבָטִים שֶׁלֹּא חָטְאוּ, מְבִיאִין עַל יְדֵיהֶן פַּר, שֶׁאַף אֵלּוּ שֶׁלֹּא חָטְאוּ, מְבִיאִין עַל יְדֵי הַחוֹטְאִים. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁמֹנָה פָרִים. וּבַעֲבוֹדָה זָרָה, שְׁמֹנָה פָרִים וּשְׁמֹנָה שְׂעִירִים, פַּר וְשָׂעִיר לְכָל שֵׁבֶט וָשֵׁבֶט, וּפַר וְשָׂעִיר לְבֵית דִּין. הוֹרוּ בֵית דִּין שֶׁל אֶחָד מִן הַשְּׁבָטִים וְעָשָׂה אוֹתוֹ הַשֵּׁבֶט עַל פִּיהֶם, אוֹתוֹ הַשֵּׁבֶט הוּא חַיָּב, וּשְׁאָר כָּל הַשְּׁבָטִים פְּטוּרִים, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִים אֶלָּא עַל הוֹרָיַת בֵּית דִּין הַגָּדוֹל בִּלְבַד, שֶׁנֶּאֱמַר (ויקרא ד) וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, וְלֹא עֲדַת אוֹתוֹ הַשֵּׁבֶט: \n"
+ ],
+ [
+ "הוֹרָה כֹהֵן מָשִׁיחַ לְעַצְמוֹ, שׁוֹגֵג וְעָשָׂה שׁוֹגֵג, מֵבִיא פָר. שׁוֹגֵג וְעָשָׂה מֵזִיד, מֵזִיד וְעָשָׂה שׁוֹגֵג, פָּטוּר, שֶׁהוֹרָאַת כֹּהֵן מָשִׁיחַ לְעַצְמוֹ, כְהוֹרָאַת בֵּית דִּין לַצִּבּוּר: \n",
+ "הוֹרָה בִפְנֵי עַצְמוֹ וְעָשָׂה בִפְנֵי עַצְמוֹ, מִתְכַּפֵּר לוֹ בִפְנֵי עַצְמוֹ. הוֹרָה עִם הַצִּבּוּר וְעָשָׂה עִם הַצִּבּוּר, מִתְכַּפֵּר לוֹ עִם הַצִּבּוּר, שֶׁאֵין בֵּית דִּין חַיָּבִים עַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, עַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת: \n",
+ "אֵין חַיָּבִין אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה, וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, אֵין חַיָּבִין אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה. אֵין בֵּית דִּין חַיָּבִין עַד שֶׁיּוֹרוּ בְדָבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת. וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, עַד שֶׁיּוֹרוּ עַל דָּבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת: \n",
+ "אֵין חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ, וְאֵין מְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ. אֲבָל חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה, וּמְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה. אֵיזוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה, פְּרֹשׁ מִן הַנִּדָּה. וּמִצְוַת לֹא תַעֲשֶׂה, לֹא תָבֹא אֶל הַנִּדָּה: \n",
+ "אֵין חַיָּבִין עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. וְהַנָּשִׂיא כַּיּוֹצֵא בָהֶם, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, הַנָּשִׂיא חַיָּב בְּכֻלָּן חוּץ מִשְּׁמִיעַת הַקּוֹל, שֶׁהַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ: \n",
+ "כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה שֶׁחַיָּבִין עַל זְדוֹנָן כָּרֵת וְעַל שִׁגְגָתָן חַטָּאת, הַיָּחִיד מֵבִיא כִשְׂבָּה וּשְׂעִירָה, וְהַנָּשִׂיא שָׂעִיר, וּמָשִׁיחַ וּבֵית דִּין מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ מְבִיאִין שְׂעִירָה, וּבֵית דִּין פַּר וְשָׂעִיר, פַּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת: \n",
+ "אָשָׁם תָּלוּי, הַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, וּמָשִׁיחַ וּבֵית דִּין פְּטוּרִים. אָשָׁם וַדַּאי, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, וּבֵית דִּין פְּטוּרִין. עַל שְׁמִיעַת הַקּוֹל וְעַל בִּטּוּי שְׂפָתַיִם וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, בֵּית דִּין פְּטוּרִין, וְהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, אֶלָּא שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דִּבְרֵי רַבִּי שִׁמְעוֹן. וּמָה הֵן מְבִיאִין, קָרְבָּן עוֹלֶה וְיוֹרֵד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַנָּשִׂיא מֵבִיא שָׂעִיר: \n"
+ ],
+ [
+ "כֹּהֵן מָשִׁיחַ שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ, וְכֵן נָשִׂיא שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִגְּדֻלָּתוֹ, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא מֵבִיא שָׂעִיר: \n",
+ "כֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ וְאַחַר כָּךְ חָטָא, וְכֵן הַנָּשִׂיא שֶׁעָבַר מִגְּדֻלָּתוֹ וְאַחַר כָּךְ חָטָא, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא כְהֶדְיוֹט: \n",
+ "חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ וְאַחַר כָּךְ נִתְמַנּוּ, הֲרֵי אֵלּוּ כְהֶדְיוֹט. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם נוֹדַע לָהֶם עַד שֶׁלֹּא נִתְמַנּוּ, חַיָּבִין. וּמִשֶּׁנִּתְמַנּוּ, פְּטוּרִין. וְאֵיזֶהוּ הַנָּשִׂיא, זֶה הַמֶּלֶךְ, שֶׁנֶּאֱמַר (ויקרא ד) וְעָשָׂה אַחַת מִכָּל מִצְוֹת ה' אֱלֹהָיו, נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא ה' אֱלֹהָיו: \n",
+ "וְאֵיזֶהוּ הַמָּשִׁיחַ, הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרֻבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, אֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִין בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, וּמְצֻוִּין עַל הַבְּתוּלָה, וַאֲסוּרִין עַל הָאַלְמָנָה, וְאֵינָן מִטַּמְּאִין בִּקְרוֹבֵיהֶן, וְלֹא פוֹרְעִין, וְלֹא פוֹרְמִין, וּמַחֲזִירִין אֶת הָרוֹצֵחַ: \n",
+ "כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה, וְהַהֶדְיוֹט מִלְמַעְלָה. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל: \n",
+ "כָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. וְכָל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו: \n",
+ "הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה. וְהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת, וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. בִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִים לְקַלְקָלָה, הָאִישׁ קוֹדֵם לָאִשָּׁה: \n",
+ "כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/merged.json b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..da071ede143dfa02ce2fa5a2d8f9a6bdd25c05be
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Mishnah Horayot/Hebrew/merged.json
@@ -0,0 +1,49 @@
+{
+ "title": "Mishnah Horayot",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Horayot",
+ "text": [
+ [
+ "הוֹרוּ בֵית דִּין לַעֲבֹר עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה, וְהָלַךְ הַיָּחִיד וְעָשָׂה שׁוֹגֵג עַל פִּיהֶם, בֵּין שֶׁעָשׂוּ וְעָשָׂה עִמָּהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה אַחֲרֵיהֶן, בֵּין שֶׁלֹּא עָשׂוּ וְעָשָׂה, פָּטוּר, מִפְּנֵי שֶׁתָּלָה בְבֵית דִּין. הוֹרוּ בֵית דִּין וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, אוֹ תַלְמִיד וְהוּא רָאוּי לְהוֹרָאָה, וְהָלַךְ וְעָשָׂה עַל פִּיהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה עִמָּהֶן, בֵּין שֶׁעָשׂוּ וְעָשָׂה אַחֲרֵיהֶן, בֵּין שֶׁלֹּא עָשׂוּ וְעָשָׂה, הֲרֵי זֶה חַיָּב, מִפְּנֵי שֶׁלֹּא תָלָה בְּבֵית דִּין. זֶה הַכְּלָל, הַתּוֹלֶה בְעַצְמוֹ, חַיָּב. וְהַתּוֹלֶה בְּבֵית דִּין, פָּטוּר: \n",
+ "הוֹרוּ בֵית דִּין, וְיָדְעוּ שֶׁטָּעוּ, וְחָזְרוּ בָהֶן, בֵּין שֶׁהֵבִיאוּ כַפָּרָתָן וּבֵין שֶׁלֹּא הֵבִיאוּ כַפָּרָתָן, וְהָלַךְ וְעָשָׂה עַל פִּיהֶן, רַבִּי שִׁמְעוֹן פּוֹטֵר, וְרַבִּי אֱלִיעֶזֶר אוֹמֵר, סָפֵק. אֵיזֶהוּ סָפֵק. יָשַׁב לוֹ בְתוֹךְ בֵּיתוֹ, חַיָּב. הָלַךְ לוֹ לִמְדִינַת הַיָּם, פָּטוּר. אָמַר רַבִּי עֲקִיבָא, מוֹדֶה אֲנִי בָזֶה שֶׁהוּא קָרוֹב לִפְטוּר מִן הַחוֹבָה. אָמַר לוֹ בֶן עַזַּאי, מַה שָּׁנָה זֶה מִן הַיּוֹשֵׁב בְּבֵיתוֹ, שֶׁהַיּוֹשֵׁב בְּבֵיתוֹ אֶפְשָׁר הָיָה לוֹ שֶׁיִּשְׁמַע, וְזֶה לֹא הָיָה אֶפְשָׁר לוֹ שֶׁיִּשְׁמָע: \n",
+ "הוֹרוּ בֵית דִּין לַעֲקֹר אֶת כָּל הַגּוּף, אָמְרוּ, אֵין נִדָּה בַתּוֹרָה, אֵין שַׁבָּת בַּתּוֹרָה, אֵין עֲבוֹדָה זָרָה בַתּוֹרָה, הֲרֵי אֵלּוּ פְטוּרִין. הוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, הֲרֵי אֵלּוּ חַיָּבִין. כֵּיצַד. אָמְרוּ, יֵשׁ נִדָּה בַתּוֹרָה, אֲבָל הַבָּא עַל שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם פָּטוּר. יֵשׁ שַׁבָּת בַּתּוֹרָה, אֲבָל הַמּוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים, פָּטוּר. יֵשׁ עֲבוֹדָה זָרָה בַתּוֹרָה, אֲבָל הַמִּשְׁתַּחֲוֶה פָטוּר, הֲרֵי אֵלּוּ חַיָּבִין, שֶׁנֶּאֱמַר (ויקרא ד) וְנֶעְלַם דָּבָר, דָּבָר וְלֹא כָל הַגּוּף: \n",
+ "הוֹרוּ בֵית דִּין, וְיָדַע אֶחָד מֵהֶן שֶׁטָּעוּ, וְאָמַר לָהֶן טוֹעִין אַתֶּם, אוֹ שֶׁלֹּא הָיָה מֻפְלָא שֶׁל בֵּית דִּין שָׁם, אוֹ שֶׁהָיָה אַחַד מֵהֶן גֵּר אוֹ מַמְזֵר אוֹ נָתִין אוֹ זָקֵן שֶׁלֹּא רָאָה לוֹ בָנִים, הֲרֵי אֵלּוּ פְטוּרִין, שֶׁנֶּאֱמַר כָּאן עֵדָה (ויקרא ד) וְנֶאֱמַר לְהַלָּן (במדבר לה) עֵדָה, מָה עֵדָה הָאֲמוּר לְהַלָּן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִין לְהוֹרָאָה, אַף עֵדָה הָאֲמוּרָה כָאן עַד שֶׁיִּהְיוּ כֻלָּם רְאוּיִים לְהוֹרָאָה. הוֹרוּ בֵית דִּין שׁוֹגְגִים וְעָשׂוּ כָל הַקָּהָל שׁוֹגְגִין, מְבִיאִין פָּר. מְזִידִין וְעָשׂוּ שׁוֹגְגִין, מְבִיאִין כִּשְׂבָּה וּשְׂעִירָה. שׁוֹגְגִין וְעָשׂוּ מְזִידִין, הֲרֵי אֵלּוּ פְטוּרִין: \n",
+ "הוֹרוּ בֵית דִּין, וְעָשׂוּ כָל הַקָּהָל אוֹ רֻבָּן עַל פִּיהֶם, מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה, מְבִיאִין פַּר וְשָׂעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵים עָשָׂר שְׁבָטִים מְבִיאִין שְׁנֵים עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה, מְבִיאִין שְׁנֵים עָשָׂר פָּרִים וּשְׁנֵים עָשָׂר שְׂעִירִים. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה, שְׁלשָׁה עָשָׂר פָּרִים וּשְׁלשָׁה עָשָׂר שְׂעִירִים, פַּר וְשָׂעִיר לְכָל שֵׁבֶט וָשֵׁבֶט, פַּר וְשָׂעִיר לְבֵית דִּין. הוֹרוּ בֵית דִּין, וְעָשׂוּ שִׁבְעָה שְׁבָטִים אוֹ רֻבָּן עַל פִּיהֶם, מְבִיאִים פָּר, וּבַעֲבוֹדָה זָרָה מְבִיאִין פַּר וְשָׂעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה שְׁבָטִים שֶׁחָטְאוּ, מְבִיאִים שִׁבְעָה פָרִים, וּשְׁאָר שְׁבָטִים שֶׁלֹּא חָטְאוּ, מְבִיאִין עַל יְדֵיהֶן פַּר, שֶׁאַף אֵלּוּ שֶׁלֹּא חָטְאוּ, מְבִיאִין עַל יְדֵי הַחוֹטְאִים. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁמֹנָה פָרִים. וּבַעֲבוֹדָה זָרָה, שְׁמֹנָה פָרִים וּשְׁמֹנָה שְׂעִירִים, פַּר וְשָׂעִיר לְכָל שֵׁבֶט וָשֵׁבֶט, וּפַר וְשָׂעִיר לְבֵית דִּין. הוֹרוּ בֵית דִּין שֶׁל אֶחָד מִן הַשְּׁבָטִים וְעָשָׂה אוֹתוֹ הַשֵּׁבֶט עַל פִּיהֶם, אוֹתוֹ הַשֵּׁבֶט הוּא חַיָּב, וּשְׁאָר כָּל הַשְּׁבָטִים פְּטוּרִים, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִים אֶלָּא עַל הוֹרָיַת בֵּית דִּין הַגָּדוֹל בִּלְבַד, שֶׁנֶּאֱמַר (ויקרא ד) וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, וְלֹא עֲדַת אוֹתוֹ הַשֵּׁבֶט: \n"
+ ],
+ [
+ "הוֹרָה כֹהֵן מָשִׁיחַ לְעַצְמוֹ, שׁוֹגֵג וְעָשָׂה שׁוֹגֵג, מֵבִיא פָר. שׁוֹגֵג וְעָשָׂה מֵזִיד, מֵזִיד וְעָשָׂה שׁוֹגֵג, פָּטוּר, שֶׁהוֹרָאַת כֹּהֵן מָשִׁיחַ לְעַצְמוֹ, כְהוֹרָאַת בֵּית דִּין לַצִּבּוּר: \n",
+ "הוֹרָה בִפְנֵי עַצְמוֹ וְעָשָׂה בִפְנֵי עַצְמוֹ, מִתְכַּפֵּר לוֹ בִפְנֵי עַצְמוֹ. הוֹרָה עִם הַצִּבּוּר וְעָשָׂה עִם הַצִּבּוּר, מִתְכַּפֵּר לוֹ עִם הַצִּבּוּר, שֶׁאֵין בֵּית דִּין חַיָּבִים עַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, עַד שֶׁיּוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת: \n",
+ "אֵין חַיָּבִין אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה, וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, אֵין חַיָּבִין אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת הַמַּעֲשֶׂה. אֵין בֵּית דִּין חַיָּבִין עַד שֶׁיּוֹרוּ בְדָבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת. וְכֵן הַמָּשִׁיחַ. וְלֹא בַעֲבוֹדָה זָרָה, עַד שֶׁיּוֹרוּ עַל דָּבָר שֶׁזְּדוֹנוֹ כָרֵת וְשִׁגְגָתוֹ חַטָּאת: \n",
+ "אֵין חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ, וְאֵין מְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּמִּקְדָּשׁ. אֲבָל חַיָּבִין עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה, וּמְבִיאִין אָשָׁם תָּלוּי עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּנִּדָּה. אֵיזוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה, פְּרֹשׁ מִן הַנִּדָּה. וּמִצְוַת לֹא תַעֲשֶׂה, לֹא תָבֹא אֶל הַנִּדָּה: \n",
+ "אֵין חַיָּבִין עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. וְהַנָּשִׂיא כַּיּוֹצֵא בָהֶם, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, הַנָּשִׂיא חַיָּב בְּכֻלָּן חוּץ מִשְּׁמִיעַת הַקּוֹל, שֶׁהַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ: \n",
+ "כָּל הַמִּצְוֹת שֶׁבַּתּוֹרָה שֶׁחַיָּבִין עַל זְדוֹנָן כָּרֵת וְעַל שִׁגְגָתָן חַטָּאת, הַיָּחִיד מֵבִיא כִשְׂבָּה וּשְׂעִירָה, וְהַנָּשִׂיא שָׂעִיר, וּמָשִׁיחַ וּבֵית דִּין מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ מְבִיאִין שְׂעִירָה, וּבֵית דִּין פַּר וְשָׂעִיר, פַּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת: \n",
+ "אָשָׁם תָּלוּי, הַיָּחִיד וְהַנָּשִׂיא חַיָּבִין, וּמָשִׁיחַ וּבֵית דִּין פְּטוּרִים. אָשָׁם וַדַּאי, הַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, וּבֵית דִּין פְּטוּרִין. עַל שְׁמִיעַת הַקּוֹל וְעַל בִּטּוּי שְׂפָתַיִם וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, בֵּית דִּין פְּטוּרִין, וְהַיָּחִיד וְהַנָּשִׂיא וְהַמָּשִׁיחַ חַיָּבִין, אֶלָּא שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, דִּבְרֵי רַבִּי שִׁמְעוֹן. וּמָה הֵן מְבִיאִין, קָרְבָּן עוֹלֶה וְיוֹרֵד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַנָּשִׂיא מֵבִיא שָׂעִיר: \n"
+ ],
+ [
+ "כֹּהֵן מָשִׁיחַ שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ, וְכֵן נָשִׂיא שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִגְּדֻלָּתוֹ, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא מֵבִיא שָׂעִיר: \n",
+ "כֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ וְאַחַר כָּךְ חָטָא, וְכֵן הַנָּשִׂיא שֶׁעָבַר מִגְּדֻלָּתוֹ וְאַחַר כָּךְ חָטָא, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא כְהֶדְיוֹט: \n",
+ "חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ וְאַחַר כָּךְ נִתְמַנּוּ, הֲרֵי אֵלּוּ כְהֶדְיוֹט. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם נוֹדַע לָהֶם עַד שֶׁלֹּא נִתְמַנּוּ, חַיָּבִין. וּמִשֶּׁנִּתְמַנּוּ, פְּטוּרִין. וְאֵיזֶהוּ הַנָּשִׂיא, זֶה הַמֶּלֶךְ, שֶׁנֶּאֱמַר (ויקרא ד) וְעָשָׂה אַחַת מִכָּל מִצְוֹת ה' אֱלֹהָיו, נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא ה' אֱלֹהָיו: \n",
+ "וְאֵיזֶהוּ הַמָּשִׁיחַ, הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרֻבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, אֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִין בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, וּמְצֻוִּין עַל הַבְּתוּלָה, וַאֲסוּרִין עַל הָאַלְמָנָה, וְאֵינָן מִטַּמְּאִין בִּקְרוֹבֵיהֶן, וְלֹא פוֹרְעִין, וְלֹא פוֹרְמִין, וּמַחֲזִירִין אֶת הָרוֹצֵחַ: \n",
+ "כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה, וְהַהֶדְיוֹט מִלְמַעְלָה. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל: \n",
+ "כָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. וְכָל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו: \n",
+ "הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה. וְהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת, וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. בִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִים לְקַלְקָלָה, הָאִישׁ קוֹדֵם לָאִשָּׁה: \n",
+ "כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ: \n"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה הוריות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Maximes des P\303\250res, trans. by Rabbi Rivon Krygier, 2023 [fr].json" "b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Maximes des P\303\250res, trans. by Rabbi Rivon Krygier, 2023 [fr].json"
new file mode 100644
index 0000000000000000000000000000000000000000..8e47703d35e8e40e8cdda35ea9b71be37c54d437
--- /dev/null
+++ "b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Maximes des P\303\250res, trans. by Rabbi Rivon Krygier, 2023 [fr].json"
@@ -0,0 +1,145 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "sefaria.org",
+ "versionTitle": "Maximes des Pères, trans. by Rabbi Rivon Krygier, 2023 [fr]",
+ "status": "locked",
+ "license": "CC-BY-NC",
+ "versionNotes": "",
+ "actualLanguage": "fr",
+ "languageFamilyName": "french",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Moïse a reçu la Tora du Sinaï et l’a transmise à Josué. Josué l’a transmise aux Anciens, et les Anciens aux Prophètes; ceux-ci l’ont transmise à leur tour aux hommes de la grande Assemblée. Ces derniers ont enseigné trois principes: «Soyez pondérés dans le jugement, formez de nombreux disciples et érigez un rempart autour de la Tora.»",
+ "Chimôn le juste, un des derniers membres de la Grande Assemblée, disait: «Le monde repose sur trois piliers: la Tora, le culte et la charité.»",
+ "Antigone de Sokho, disciple de Chimôn le juste, disait: «Ne soyez pas comme des serviteurs qui servent leur maître afin de recevoir un salaire; mais soyez comme des serviteurs qui servent leur maître sans en attendre de rémunération, et que la crainte de Dieu soit sur vous.»",
+ "Yossé, fils de Yoêzèr de Tsréda, et Yossé, fils de Yohanan de Jérusalem, furent les disciples des précédents. Yossé, fils de Yoêzèr de Tsréda, disait: «Que ta maison soit un lieu de réunion pour les Sages; attache-toi à la poussière de leurs pieds, et bois leurs paroles avec grande soif.»",
+ "Yossé, fils de Yohanan, de Jérusalem, disait: «Que ta maison soit largement ouverte et que les pauvres y soient accueillis comme les membres de ta propre maisonnée. Ne multiplie pas les commérages avec la femme. On voulait dire «avec ta femme»; à plus forte raison, avec la femme de ton prochain. Les Sages en ont dit: Qui converse trop avec une femme attire son propre malheur, néglige les paroles de la Tora et finit par hériter la géhenne.»",
+ "Yehochouâ, fils de Prahia, et Nitaï d’Arbel furent les disciples des précédents. Yehochouâ, fils de Prahia disait: «Fais-toi un maître, acquiers-toi un compagnon d’étude et juge tout homme sous un jour favorable.»",
+ "Nitaï d’Arbel disait: «Éloigne-toi d’un voisin malveillant, ne te ligue pas avec celui qui fomente le mal, et ne désespère pas devant l’adversité.»",
+ "Yehouda, fils de Tabbaï, et Chimôn, fils de Chatah, furent les disciples de ces derniers. Yehouda, fils de Tabbaï, disait: «Ne te fais pas à la fois juge et partie. Aussi longtemps que les parties (adverses) sont devant toi, considère-les toutes les deux comme présumées coupables, mais dès qu’elles se retirent, regarde-les comme relaxées puisque aussi bien, elles se seront soumises à ton jugement.»",
+ "Chimôn, fils de Chatah, disait: «Interroge longuement les témoins, et pèse prudemment tes propos, afin qu’ils n’en déduisent point comment falsifier la vérité.»",
+ "Chemaya et Avtalion furent leurs disciples. Chemaya disait: «Aime le labeur, hais le pouvoir et ne cherche pas à te faire remarquer auprès de ses détenteurs.»",
+ "Avtalion disait: «Sages, mesurez vos paroles; car vous pourriez être condamnés à l’exil et expulsés dans un endroit où les eaux sont souillées; les disciples qui vous suivent pourraient alors en boire et mourir, et le Nom céleste (divin) s’en trouverait profané.»",
+ "Hillel et Chamaï furent leurs disciples. Hillel disait: «Compte parmi les disciples d’Aaron: aime la paix et recherche-la sans cesse, aime les personnes et rapproche-les de la Tora.»",
+ "Hillel disait aussi: «Celui qui veut se faire un nom en perd sa renommée. Celui qui n’ajoute plus rien est à son terme. Celui qui ne cherche pas à s’instruire est passible de mort. Celui qui instrumentalise la couronne de la Tora en périra.»",
+ "Hillel disait encore: «Si je ne suis pour moi, qui le sera? Mais quand je suis pour moi, que suis-je? Et si ce n’est maintenant, quand le ferais-je?»",
+ "Chamaï disait: «Fais de l’étude de la Tora une occupation fixe. Parle peu et agis beaucoup; accueille toute personne en lui faisant bonne figure.»",
+ "Rabban Gamliel disait: «Fais-toi un maître, défais-toi du doute et ne prélève pas la dîme avec approximation.»",
+ "Chimôn, son fils, disait: «Toute ma vie, j’ai grandi parmi les Sages, et n’ai rien trouvé de meilleur (baume) pour le corps que le silence. Ce n’est pas le commentaire qui est l’essentiel mais les actes. Celui qui parle beaucoup provoque le péché.»",
+ "Rabbi Chimôn, fils de Gamliel, disait: «par trois choses le monde subsiste: le jugement, la vérité et la concorde, ainsi qu’il est dit: «C’est avec vérité, justice et paix que vous jugerez à vos portes» (Zacharie 8,16).»"
+ ],
+ [
+ "Rabbi disait: «Quel est donc le droit chemin que l’homme doit se choisir? Toute ligne de conduite qu’il considèrera comme honorable tant pour celui qui l’applique que pour les autres hommes. Applique-toi à observer les préceptes les plus aisés autant que les plus rudes, car tu ne peux préjuger de l’apport attaché à l’accomplissement de chacun d’eux. Mesure la perte que peut provoquer l’accomplissement d’un précepte devant son profit, comme le profit d’une faute devant la perte qu’elle entraîne. Observe ces trois choses, et tu ne tomberas pas dans la transgression: sache ce qu’il y a au-dessus de toi, un œil voit et une oreille entend, et toutes tes actions sont inscrites dans un livre.»",
+ "Rabban Gamliel, fils de Rabbi Yehouda ha-Nassi, disait: «Il est beau d’allier étude de la Tora et œuvre de civisme, car le labeur des deux refoule la perversion. Toute consécration à l’étude religieuse qui n’est pas accompagnée d’un travail est stérile et conduit au péché. Ceux qui œuvrent en faveur de la collectivité et travaillent avec ses responsables pour la gloire du Nom céleste (divin, et non pour des considérations bassement intéressées) seront soutenus dans leur tâche par le mérite de leurs ancêtres, et le souvenir de leur équité perdurera à jamais. Quant à vous, grande serait votre récompense comme si vous aviez vous-mêmes accompli.»",
+ "Il disait aussi: «Soyez sur vos gardes dans vos relations avec les hommes du pouvoir, car ils ne se rendent accessibles que lorsque leur intérêt les y invite: tant qu’ils ont besoin de vous, ils se prétendent de vos amis; mais dès que vous vous trouvez dans le pétrin, ils vous refusent tout appui.»",
+ "Le même disait encore: «Accomplis Sa volonté [celle de Dieu] comme si elle était la tienne, afin qu’Il considère ta volonté comme la Sienne. Suspends ton désir pour le Sien, afin qu’Il suspende celui des autres pour le tien.» Hillel disait: «Ne te sépare pas de la communauté. Ne te fie pas à ta vertu jusqu’au jour de ta mort. Ne juge pas ton prochain tant que tu ne t’es pas trouvé à sa place. Ne profère pas quelque chose d’inaudible dans l’espoir d’être entendu plus tard. Ne dis pas: «Quand j’en aurai le loisir, j’étudierai.» Peut-être n’en auras-tu plus le loisir.»",
+ "Il disait aussi: «Le sot ne craint pas la faute, et l’ignorant ne peut être vertueux. L’élève timide n’apprend pas correctement pas plus que le maître irascible n’enseigne bien. Ce n’est pas en se chargeant d’une nombreuse marchandise que l’on devient sage. Là où il n’y a pas d’hommes, efforce-toi d’en être un.»",
+ "Hillel aussi, voyant un jour un crâne flotter sur l’eau, s’adressa à lui: «Parce que tu as noyé, tu as été noyé; et qui t’a noyé sera noyé à son tour.»",
+ "Il disait aussi: «Multiplier la chair, c’est augmenter les vers; multiplier la fortune, c’est augmenter les soucis; plus on a de femmes, plus on récolte la sorcellerie; plus on a de servantes, plus s’accroît la débauche; plus on a de serviteurs, plus surviennent les vols. Mais augmenter ses connaissances religieuses, c’est faire abonder la vie; se consacrer davantage à l’étude augmente la sagesse. Prendre souvent conseil développe le discernement; faire beaucoup d’actes de charité, c’est propager la concorde. Celui qui acquiert une bonne réputation se procure une aisance [ici-bas]; mais celui qui acquiert la connaissance de la Tora se procure la vie éternelle.»",
+ "Rabbi Yohanan, fils de Zaccaï, a été le disciple de Hillel et de Chamaï; il disait: «Si tu t’es beaucoup appliqué à l’étude de la Tora, n’en tire aucune gloire car c’est pour cela que tu as été créé.» Rabbi Yohanan, fils de Zaccaï, avait cinq disciples, savoir: Rabbi Eliêzer fils d’Hyrcan; Rabbi Yehochouâ fils de Hanania; Rabbi Yossé le Cohen (prêtre); Rabbi Chimôn fils de Netan’el, et Rabbi Elâzar fils d’Arakh. Voici comment il faisait leur éloge: «Eliêzer fils d’Hyrcan est une citerne bien cimentée qui ne perd pas une goutte; Yehochouâ fils de Hanania: heureuse celle qui lui a donné le jour; Yossé le Cohen est un homme pieux; Chimôn fils de Netanel craint le péché; mais Elâzar fils d’Arakh est comme une source jaillissante.» Il disait aussi: «Si tous les sages d’Israël se trouvaient sur un des plateaux d’une balance et Eliêzer, fils d’Hyrcan, sur l’autre, il les ferait tous pencher de son côté.» Abba Chaoul rapporte de lui [R. Yohanan, fils de Zaccaï] cette parole: «Si tous les sages d’Israël, y compris Eliêzer fils d’Hyrcan, se trouvaient sur un plateau de la balance et qu’Elâzar fils d’Arakh, se trouvait sur l’autre, il les ferait tous pencher de son côté.»",
+ "[Un jour, Rabbi Yohanan] dit à ses disciples: «Sortez et allez vous enquérir du droit chemin auquel l’homme doit s’attacher.» Rabbi Eliêzer en conclut: «avoir un œil (regard) bienveillant.» Rabbi Yehochouâ: «se faire un bon compagnon.» Rabbi Yossé: «se faire un bon voisin.» Rabbi Chimôn: «prévoir ce qui adviendra.» Rabbi Élâzar: «avoir un bon cœur.» «Je préfère l’opinion d’Elâzar fils d’Arakh, répliqua le maître, car les vôtres sont comprises dans la sienne.» Il disait: «(À présent,) sortez et allez vous enquérir du mauvais chemin duquel l’homme doit se détourner.» Rabbi Eliêzer répondit: «avoir un œil (regard) malveillant.» Rabbi Yehochouâ: «se faire un mauvais compagnon.» Rabbi Yossé: «se faire un mauvais voisin.» Rabbi Chimôn: «emprunter et ne pas rembourser, car emprunter à l’homme, c’est emprunter à Dieu, ainsi qu’il est écrit: «L’inique emprunte et ne paye pas, mais le juste est gratifiant et donne avec générosité»» (Psaumes 37,21). Rabbi Elâzar dit: «avoir un mauvais cœur.» «Je préfère l’opinion d’Elâzar fils d’Arakh, répliqua le maître, car les vôtres sont comprises dans la sienne.»",
+ "Ces disciples ont chacun émis trois maximes. Rabbi Eliêzer disait: «Que la dignité de ton prochain te soit aussi chère que la tienne, et ne sois pas prompt à te mettre en colère. Fais pénitence un jour avant ta mort. Réchauffe-toi au feu des Sages, mais prends garde à leurs braises, tu pourrais t’y brûler, car leur morsure est comme celle du chacal, leur piqûre comme celle du scorpion, leur sifflement comme celui de la vipère, et toutes leurs paroles sont comme des charbons ardents.»",
+ "Rabbi Yehochouâ disait: «La convoitise, la concupiscence et la misanthropie expulsent l’homme hors du monde.»",
+ "Rabbi Yossé disait: «Que les biens de ton prochain te soient aussi précieux que les tiens. Développe l’aptitude à étudier la Tora, car tu ne l’acquerras pas par (simple) héritage. Que tous tes actes aient pour finalité la renommée céleste (divine, et non des considérations opportunistes).»",
+ "Rabbi Chimôn disait: «Sois attentif lors de la récitation du Chemâ et de la âmida (prière); et lorsque tu pries, ne fais pas de ta prière une litanie, mais une sincère supplication adressée au Lieu (Dieu), béni soit-Il, de qui il est dit: «Car Il est clément et miséricordieux, lent à la colère, plein de grâce et prêt à revenir sur Sa fureur»» (Joël 2,13). Et: «Ne te tiens pas pour méchant, à tes propres yeux.»",
+ "Rabbi Elâzar disait: «Étudie assidûment la Tora, et sache quoi répondre à «l’épicurien» (au mécréant). Considère devant qui tu peines et qui est le maître qui te rémunérera selon tes actes.»",
+ "Rabbi Tarfon disait: «La journée est courte et la tâche est immense, mais les ouvriers sont indolents. Or le salaire est compté tandis que le maître de maison presse.»",
+ "Le même disait: «Il ne t’incombe pas d’achever l’ouvrage, mais tu n’es pas libre (pour autant) de t’y soustraire; si tu as beaucoup étudié la Tora, tu bénéficieras d’un grand salaire, car Ton maître d’ouvrage est indéfectible sur la rétribution de ton action; toutefois sache que le salaire des justes ne sera versé que dans l’avenir.»"
+ ],
+ [
+ "Akavia, fils de Mahalalel, disait: «Observe ces trois choses, et tu ne tomberas pas dans la transgression: sache d’où tu viens, où tu vas, et devant qui tu auras un jour à rendre des comptes. D’où tu viens: d’une goutte putride; où tu vas: en lieu et place de poussière, de pourriture et de vers; et devant qui tu auras un jour à rendre des comptes: devant le Roi des rois, le Saint béni soit-Il.»",
+ "Rabbi Hanina, suppléant du grand-prêtre, disait: «Prie pour la paix (l’ordre public) instaurée par la royauté, car sans la crainte qu’elle inspire, les hommes s’entre-dévoreraient vivants!» Rabbi Hanania, fils de Tradion, disait: «Si deux hommes s’asseyent ensemble sans échanger des propos de Tora, leur réunion est assemblée d’hommes frivoles, dont il est dit: «Heureux celui qui ne siège pas parmi les hommes frivoles» (Psaumes 1,1). Mais si deux hommes s’asseyent ensemble et échangent des paroles de Tora, la Chekhina (présence divine) réside au milieu d’eux, ainsi qu’il est dit: «Ceux qui craignaient Dieu s’entretenaient l’un avec l’autre; l’Éternel prêta attention à leurs paroles et un livre de mémoire fut écrit devant Lui, pour ceux qui craignent l’Éternel et honorent Son Nom» (Malachie 3,16). Il est question ici de deux (personnes au moins). Mais d’où tire-t-on qu’une personne isolée s’adonnant à l’étude de la Tora, se verra également gratifiée d’un salaire par le Saint béni soit-Il? Du verset: «Qu’il s’assoie solitaire et médite en silence, car il acquiert par cela» (Lamentations 3,28).»",
+ "Rabbi Chimôn disait: «Si trois hommes ont mangé à la même table sans avoir échangé des propos de Tora, c’est comme s’ils avaient mangé d’un sacrifice de morts (idolâtres), ainsi qu’il est dit: «Car toutes leurs tables sont si emplies de vomissure et d’excréments qu’il n’y a plus de place (pour Dieu)» (Isaïe 28,8). Mais si trois hommes ont mangé à la même table et ont échangé des propos de Tora, c’est comme s’ils avaient mangé à la table du Lieu (Dieu) béni soit-Il, selon ce qui est dit: «Il m’adressa la parole et dit: voici la table qui est dressée devant l’Éternel» (Ezéchiel 41,22).",
+ "Rabbi Hanina, fils de Hakhinaï, disait: Quiconque se fait noctambule, vadrouille seul, ou laisse son cœur s’égarer dans les pensées vaines est redevable de sa vie.»",
+ "Rabbi Nehounia, fils de Ha-kana, disait: «Quiconque accepte le joug de la Tora, est affranchi du joug qu’impose la royauté terrestre comme celui qu’imposent les mondanités. Mais celui qui se soustrait au joug de la Tora se verra soumis au joug de la royauté terrestre comme à celui des mondanités.»",
+ "Rabbi Halafta, fils de Dossa, de la bourgade de Hanania, disait: «Si dix hommes s’assoient ensemble et s’adonnent à l’étude de la Tora, la Chekhina (présence divine) résidera au milieu d’eux, ainsi qu’il est dit: «Dieu se tient dans l’assemblée divine» (Psaumes 82,1). Et d’où sait-on qu’il en va de même pour cinq? Du verset: «Il a établi Sa faction sur la terre» (Amos 9,6). Et pour trois? Du verset: «C’est parmi les juges qu’Il jugera» (Psaumes 82,1). Et pour deux? Du verset: «Ceux qui craignaient Dieu s’entretenaient l’un avec l’autre; l’Éternel prêta attention à leurs paroles». Et pour un seul? Du verset: «En tout lieu où J’évoquerai Mon Nom, Je viendrai vers toi et te bénirai» (Exode 20,24).»",
+ "Rabbi Élâzar de Bartota disait: «Donne-Lui [à Dieu] ce qui Lui appartient, car toi et tout ce que tu as, vous êtes à Lui. Il en fut ainsi de David qui disait: «Car tout vient de Toi (Dieu), même ce que nous T’offrons provient de Ta main!» (I Chroniques 29,14).» Rabbi Chimôn [autre version: rabbi Yaâkov] disait: «Celui qui va en chemin, médite la Tora et interrompt son étude pour s’exclamer: «Que cet arbre est beau!» ou «que ce champ est bien labouré!», l’Écriture le lui compte comme s’il était redevable de sa vie.»",
+ "Rabbi Dostaï, fils de rabbi Yanaï, rapportait au nom de Rabbi Méir: «Celui qui oublie une seule chose de ce qu’il a appris, l’Écriture le lui compte comme s’il était redevable de sa vie, car il est dit: «Garde-toi soigneusement et préserve bien ton âme d’oublier les choses que tes yeux ont vues» (Deutéronome 4,9). Mais cela s’applique-t-il aussi à celui qui oublie une chose parce qu’il ne l’aurait pas assimilée? Non, car l’Écriture ajoute: «Que ces choses ne s’écartent jamais de ton cœur tout au long de ta vie» (ibid.). Ainsi ne devient-on redevable de sa vie que lorsqu’on les écarte sciemment de son cœur.»",
+ "Rabbi Hanina, fils de Dossa, disait: «Celui chez qui la crainte de la faute précède la sagesse, sa sagesse perdurera. Mais celui chez qui la sagesse précède la crainte de la faute, sa sagesse ne perdurera pas.» Il disait aussi: «Celui dont la vertu excède sa sagesse, sa sagesse perdurera. Mais celui dont la sagesse excède sa vertu, sa sagesse ne perdurera pas.»",
+ "Il disait encore: «Celui qui est apprécié des hommes est aussi apprécié du Lieu (Dieu), mais celui qui n’est pas apprécié des hommes ne l’est pas non plus du Lieu.» Rabbi Dossa, fils de Harkinas, disait: «(prolonger) le sommeil du matin, (abuser du) vin de midi, (se complaire dans) les conversations futiles avec les enfants et (fréquenter une) synagogue des gens du vulgaire, c’est extraire l’homme hors du monde.»",
+ "Rabbi Elâzar Ha-modaï disait: «Celui qui profane les choses saintes, dédaigne les fêtes religieuses, fait pâlir le visage de son prochain en public (en lui faisant honte), enfreint l’alliance d’Abraham notre père, et dévoile des facettes (arrogantes) à l’égard de la Tora (second sens: qui développe des aspects de la Tora non conformes à la Loi orale), un tel homme, même s’il est érudit en Tora et accomplit de bonnes actions, n’aura point part au monde futur.»",
+ "Rabbi Yichmâël disait: «Sois affable avec ton supérieur et doux avec la jeunesse; accueille tout homme dans la joie.»",
+ "Rabbi Akiva disait: «La raillerie et la frivolité conditionnent l’homme à la débauche.» Et: «La massorèt (tradition graphique et syntaxique de la lecture biblique) est le rempart de la Tora; la dîme est le rempart de la fortune; les vœux sont le rempart de la sobriété, et le rempart de la sagesse, c’est le silence.»",
+ "Et il disait: «L’homme est bien aimé de Dieu car il a été créé à Son image. Mais un supplément d’affection lui a été manifesté quand il a su avoir été créé à Son image, ainsi qu’il est écrit: «car c’est à l’image de Dieu qu’Il a fait l’homme» (Genèse 9,6). Les Israélites sont bien aimés de Dieu puisqu’ils ont été dénommés «enfants pour le Lieu (Dieu)». Mais un supplément d’affection leur a été manifesté quand ils ont su être désignés comme tels, comme il est dit: «Vous êtes, pour l’Éternel votre Dieu, Ses enfants» (Deutéronome 14,1). Les Israélites sont bien aimés de Dieu, puisqu’il leur a été confié un instrument désirable (la Tora). Mais un supplément d’affection leur a été manifesté quand ils ont su que leur a été confié l’instrument désirable par lequel le monde a été créé, ainsi qu’il est dit: «Car c’est une instruction précieuse que Je vous livre, n’abandonnez pas Ma Tora» (Proverbes 4,2).»",
+ "Et aussi: «Tout est (entre)-vu [par Dieu] et la liberté d’agir est donnée à l’homme. Le monde est jugé avec bienveillance, et tout dépend de la majorité des œuvres.»",
+ "Il disait encore: «Tout est donné en emprunt sous caution et le recouvrement s’étend sur la vie entière. La boutique est ouverte et le marchand fait crédit. Un registre est ouvert et une main prend note. Quiconque veut obtenir un emprunt peut venir, on le lui avancera. Mais des collecteurs font chaque jour leur tournée et, au besoin, se font rembourser de l’homme, bon gré mal gré. Ils ont sur quoi se fonder pour l’exiger, de sorte que le décret qu’ils exécutent est conforme au droit. Ainsi, tout est fin prêt pour le festin.»",
+ "Rabbi Elâzar, fils d’Azaria, disait: «Sans Tora, point de savoir-vivre (bonnes mœurs, civisme); sans savoir-vivre, point de Tora. Sans la sagesse, point de crainte (scrupule moral et religieux); sans la crainte, point de sagesse. Sans discernement, point de connaissance; sans connaissance, point de discernement. Sans farine, point de Tora; sans Tora, point de farine.» Il disait aussi: «À quoi peut être comparé celui dont la sagesse excède les œuvres? À un arbre aux branches abondantes mais qui a peu de racines; survienne une tempête, elle le déracine et le renverse, ainsi qu’il est dit: «Il sera comme la bruyère dans une lande qui ne jouit point de l’arrivée du beau temps; il habitera les lieux arides du désert, sur un terrain rocailleux et inhospitalier» (Jérémie 17,6).» Mais celui dont les œuvres excède la sagesse ressemble à un arbre qui a peu de branches mais de nombreuses racines; tous les vents du monde se déchaîneraient contre lui qu’ils ne parviendraient pas à le déraciner, ainsi qu’il est dit: «Il sera comme un arbre bien planté au bord de l’eau, qui étend ses racines jusqu’à la rivière; lorsque les grandes chaleurs arriveront, il ne s’en apercevra même pas; son feuillage sera toujours vert; il ne redoutera point les années de sécheresse et ne cessera de produire des fruits» (Jérémie 17,8).»",
+ "Rabbi Elâzar Hisma, disait: «Les prescriptions relatives à l’offrande des nids (des oiseaux) et à la période d’impureté menstruelle sont constitutives du corps de la Loi; tandis que l’astronomie (les cycles célestes, et peut-être l’astrologie), la guematria (la numérologie, et peut-être la géométrie) sont des entrées (amuse-gueules) pour la sagesse.»"
+ ],
+ [
+ "Ben Zoma disait: «Quel est (le véritable) sage? Celui qui apprend de tout homme, ainsi qu’il est dit: «De tous ceux qui m’ont enseigné, je me suis enrichi» (Psaumes 119,99). Quel est (le véritable) héros? Celui qui domine ses pulsions, ainsi qu’il est dit: «Celui qui réprime sa colère est plus fort qu’un puissant, et l’homme qui se contient surpasse celui qui conquiert une ville» (Proverbes 16,32). Quel est (le véritable) riche? C’est celui qui se réjouit de son sort, ainsi qu’il est dit: «Lorsque tu te nourris du travail de tes mains, c’est un bonheur et un bien pour toi» (Psaumes 128,2); ‘un bonheur’, c’est être heureux dans ce monde et ‘un bien’, (c’est le bien réservé) pour le monde futur. Qui est digne de respect? Celui qui respecte les humains, ainsi qu’il est dit: «J’honore ceux qui M’honorent mais ceux qui Me méprisent seront méprisés» (I Samuel 2,30).»",
+ "Ben Azaï disait: «Accomplis avec un même empressement les préceptes commodes et les préceptes sévères, et fuis la transgression; car l’accomplissement d’un commandement entraîne l’accomplissement d’un [autre] commandement, tandis qu’une transgression entraîne une [autre] transgression. Et la récompense pour l’accomplissement d’un commandement est le commandement, et la rétribution d’une transgression est la transgression.»",
+ "Il disait aussi: «Ne sois dédaigneux envers personne, ni ne méprise aucune chose; car il n’est point d’homme qui n’ait son heure, ni d’objet qui n’ait sa (juste) place.»",
+ "Rabbi Lévitas de Yavné disait: «Sois extrêmement humble; car la destinée de l’homme, c’est de devenir la pâture des vers.» Rabbi Yohanan, fils de Broka, disait: «Quiconque profane le Nom céleste (divin) en secret aura à en rendre compte publiquement; au regard d’un tel sacrilège, avoir agi par insouciance ou préméditation revient au même.»",
+ "Rabbi Yichmâel, son fils, disait: «Celui qui étudie la Tora pour l’enseigner parvient à s’y instruire et à l’enseigner; mais celui qui l’étudie pour l’appliquer parvient à s’y instruire, à l’enseigner, à la conserver et à l’accomplir.» Rabbi Tsadok disait: «Ne fais pas des paroles de la Tora une couronne pour t’en glorifier ni une pioche pour creuser. Car ainsi a dit Hillel: «Celui qui se sert de la couronne de la Tora comme instrument périra.» D’où l’on conclura que celui qui tire un profit mercantile des paroles de Tora ôte sa vie du monde.»",
+ "Rabbi Yossé disait: «Celui qui honore la Tora, sa personne sera honorée des hommes, mais qui bafoue la Tora, sa personne sera méprisée des hommes.»",
+ "Rabbi Yichmâel, son fils, disait: «Celui qui évite les procès se prémunit de la haine, du vol et du parjure. Le maître qui tire vanité de ses fonctions est insensé, mauvais et grossier.»",
+ "Il disait aussi: «Ne juge jamais seul, car il n’appartient qu’à Celui qui est unique [Dieu] de juger seul; et ne dis pas [aux juges qui siègent avec toi]: «Rangez-vous à mon avis», car ce sont eux qui sont en droit, et non toi.»",
+ "Rabbi Yonatan disait: «Celui qui accomplit la Loi de Dieu dans l’indigence, finira par l’accomplir dans l’opulence; et celui qui la néglige dans l’opulence, finira par la négliger dans l’indigence.»",
+ "Rabbi Méir disait: «Restreins tes occupations (mondaines), pour t’occuper davantage de l’étude de la Tora. Sois humble au regard de toute personne. Si tu commences à négliger l’étude sacrée, tu te retrouveras chaque fois avec de nouveaux empêchements, mais si tu t’en occupes avec zèle, Dieu te réserve une grande récompense.»",
+ "Rabbi Eliêzer, fils de Yaâkov, disait: «Pour chaque commandement accompli, l’homme acquiert un défenseur, et pour chaque faute commise, un accusateur. Le repentir et les bonnes actions forment un bouclier contre l’adversité.» Rabbi Yohanan le cordonnier disait: «Toute association (de personnes) qui a pour objet le Nom céleste (divin) finira par perdurer; mais celle qui n’a point pour objet le Nom céleste (mais des considérations bassement intéressées) ne perdurera pas.»",
+ "Rabbi Elâzar, fils de Chamouâ, disait: «Que la dignité de ton disciple te soit aussi chère que la tienne; que la dignité de ton compagnon soit comme la déférence envers ton maître; et que la crainte (considération) révérencielle pour ton maître soit aussi grande que celle que tu voues envers Dieu.»",
+ "Rabbi Yehouda disait: «Sois circonspect dans l’enseignement, car une erreur par inadvertance commise dans l’enseignement équivaut à une faute préméditée.» Rabbi Chimôn disait: «Il y a trois couronnes: la couronne de la Tora, la couronne de la prêtrise et la couronne de la royauté. Mais la couronne d’une bonne renommée surpasse toutes les autres.»",
+ "Rabbi Nehoraï disait: «Tâche de t’exiler vers un lieu de Tora; ne te figure pas que c’est elle qui viendra à toi ou que tes compagnons feront le travail d’étude à ta place et te le soumettront; et surtout ne te fie pas à ta seule réflexion.»",
+ "Rabbi Yanaï disait: «Ni la prospérité des pervers, ni la souffrance des justes ne sont entre nos mains.» Rabbi Matia, fils de Harach, disait: «Sois le premier à saluer tout homme. Mieux vaut te tenir à la queue des lions qu’à la tête des renards.»",
+ "Rabbi Yaâkov disait: «Ce monde-ci est comparable à un vestibule qui donne sur le monde futur; prépare-toi dans le vestibule, pour que tu puisses entrer dans l’intérieur du palais.»",
+ "Il disait aussi: «Une heure de repentir et de bonnes actions en ce monde est plus belle que toute la vie du monde à venir; mais une heure de béatitude dans le monde à venir est plus belle que toute la vie en ce monde.»",
+ "Rabbi Chimôn, fils d’Elâzar, disait: «N’essaie pas d’apaiser ton prochain quand il est encore dans le feu de sa colère; ne cherche pas à le consoler tant que la dépouille (du proche qu’il pleure) est devant ses yeux; ne lui demande pas (de contrevenir à) ce dont il a fait vœu; et ne cherche pas à l’épier en situation de faiblesse.»",
+ "Chemouèl le Petit disait: «Quand ton ennemi tombe, ne t’en réjouis pas; et s’il trébuche, que ton cœur ne s’en égaie point. Car l’Éternel pourrait mal le considérer, et détourner Sa colère de ton ennemi (pour la diriger contre toi).»",
+ "Elichâ, fils d’Avouya, disait: «À quoi peut être comparé celui qui étudie la Tora dans sa jeunesse? À une écriture tracée sur un parchemin neuf; et à quoi peut être comparé celui qui étudie la Tora dans sa vieillesse? À une écriture tracée sur un palimpseste (parchemin réutilisé).» Rabbi Yossé, fils de Yehouda, du village du Babylonien, disait: «À quoi peut être comparé celui qui est instruit par un jeune homme? À quelqu’un qui mange des raisins verts et boit du vin juste sorti du pressoir; et à quoi peut être comparé celui qui est instruit par un ancien? À un homme qui mange des raisins mûrs et boit du vin vieux.» Rabbi disait: «Ne considère pas le récipient, mais ce qu’il renferme: il y a des barils neufs remplis de vin vieux, et de vieux barils qui ne contiennent pas même de vin neuf.»",
+ "Rabbi Elâzar Ha-kapar disait: «La jalousie, l’ardeur du désir, et la recherche des honneurs expulsent l’homme hors du monde.»",
+ "Il disait aussi: «Ceux qui naissent sont destinés à mourir, ceux qui meurent à ressusciter; les vivants vont au jugement, afin que l’on sache, que l’on annonce et que l’on prenne conscience qu’Il est le Dieu qui forme, crée, perçoit, est juge, témoin et partie, et qu’un jour Il rendra Son verdict. Béni soit-Il, Celui chez qui il n’est point d’injustice, ni privilège, ni oubli, ni acception de personnes, ni corruption, car tout Lui appartient. Sache bien que tout est pris en compte et que tout dépend de nos actions. Ne te fais guère d’illusions en espérant que la tombe sera un refuge pour toi, car c’est malgré toi que tu as été créé et malgré toi que tu es né, c’est malgré toi encore que tu vies et malgré toi que tu meurs, c’est malgré toi enfin que tu auras un jour à rendre compte devant le Roi des rois, le Saint béni soit-Il.»"
+ ],
+ [
+ "Le monde a été créé en dix paroles. Mais que cela enseigne-t-il? Une [seule] parole n’aurait-elle pas suffi? [Non], c’est afin de sévir contre les pervers qui détruisent le monde créé en dix paroles, et de récompenser les justes qui édifient le monde créé en dix paroles. Dix générations se sont succédé depuis Adam jusqu’à Noé. Cela montre la longanimité de Dieu; car toutes ces générations avaient suscité Sa colère par leurs agissements, et ce n’est qu’à la dixième qu’Il les engloutit dans les eaux du déluge.",
+ "Dix générations se sont succédé depuis Noé jusqu’à Abraham. Cela montre la longanimité de Dieu; car toutes ces générations avaient suscité Sa colère par leurs agissements, jusqu’à ce qu’à la dixième, survienne Abraham qui en récolta tout le salaire.",
+ "Abraham fut soumis à dix épreuves, et de toutes, il triompha. Cela démontre combien grand était l’amour qu’il vouait à Dieu.",
+ "Dix miracles furent accomplis en faveur de nos ancêtres en Égypte, et dix autres lors du passage de la mer Rouge. [Dieu a frappé les Égyptiens de dix plaies en Égypte, et de dix autres à la mer Rouge]. Par dix fois, nos ancêtres ont mis le Saint béni soit-Il à l’épreuve dans le désert, ainsi qu’il est dit: «Par dix fois, ils M’ont éprouvé (provoqué) et n’ont point obéi à Ma voix» (Nombres 14,22).",
+ "Dix miracles furent accomplis dans le Temple (de Jérusalem) en faveur de nos ancêtres: (1) jamais une femme n’avorta à cause de l’odeur de la viande des sacrifices; (2) jamais la viande des sacrifices ne se détériorait; (3) jamais ne vit-on une mouche dans l’abattoir; (4) jamais une pollution involontaire ne souilla le grand-prêtre le jour de Kippour; (5) jamais les pluies n’éteignirent le feu de bois (qui brûlait sur l’autel); (6) jamais le vent ne parvint à dissiper la colonne de fumée (qui s’élevait de l’autel); (7) jamais ne fut-on contraint d’invalider l’ômer (mesure d’orge offerte au lendemain de Pèssah), ni les deux pains (d’offrande de prémices pour Chavouôt), ni les pains de proposition (déposés chaque veille de Chabbat pour une semaine dans le Sanctuaire); (8) le peuple, quoique comprimé (à cause du grand nombre de fidèles qui se trouvaient dans le Temple), pouvait toujours se prosterner aisément; (9) jamais serpent, ni scorpion ne piqua quelqu’un à Jérusalem; (10) jamais un homme en vint à dire à son compagnon: «La place qui m’est réservée est trop étroite pour que je puisse passer la nuit à Jérusalem.»",
+ "Dix choses furent créées à la veille du Chabbat de la Création, entre jour et nuit. Ce sont: (1) l’embouchure du gouffre (qui engloutit Corah et son camp), (2) celle de la source (qui abreuva les enfants d’Israël dans le désert), (3) la bouche de l’ânesse (de Balaam), (4) l’arc-en-ciel, (5) la manne, (6) le bâton (de Moïse), (7) le chamir (pierre qui sert à couper d’autres pierres), (8) les Écritures (la Tora) et (9) l’écrit (gravé sur les Tables), (10) les Tables de l’alliance. Quelques-uns ajoutent: les mauvais esprits, la tombe de Moïse et le bélier d’Abraham. D’autres ajoutent encore: une paire de tenailles déjà forgée.",
+ "Sept choses distinguent le sage du sot: (1) le sage ne prend pas (de lui-même) la parole devant qui est plus grand que lui en sagesse [une version ajoute: et en nombre]; (2) il ne s’insinue pas au milieu du propos de son interlocuteur; (3) il ne répond pas avec précipitation; (4) il interroge méthodiquement et répond avec pertinence; (5) il place les questions premières en premier, et les dernières en dernier; (6) quand il ne sait pas quelque chose, il dit (honnêtement): \"je ne sais pas\", et (7) il admet ce qui est vrai. Le sot, lui, fait tout le contraire.",
+ "Sept sortes de châtiments sont infligées au monde pour sept formes de transgressions. (1) Si une partie du peuple donne la dîme et que l’autre s’y refuse, la sécheresse survient; de sorte que les uns auront de quoi manger, tandis que les autres endureront la faim. (2) Si personne ne donne plus la dîme, la disette devient générale et porte partout la désolation. (3) Si personne ne prélève plus la hala (prélèvement de pâte), il survient une famine qui dévaste tout. (4) La peste se déclare dans le monde lorsque ceux qui sont passibles d’une peine de mort énoncée dans la Tora ne sont pas soumis à la justice, et aussi, à cause des fruits de l’année sabbatique (qui seraient vendus au lieu d’être abandonnés aux pauvres). (5) L’épée (la guerre) dévaste le pays lorsqu’un procès est indûment ajourné ou lorsqu’il y a déni de justice, et lorsque la Tora n’est pas enseignée selon les règles d’interprétation. ",
+ "(6) Les bêtes féroces ravagent la Terre lorsque les hommes parjurent et profanent le Nom divin. (7) L’exil survient à cause de l’idolâtrie, de l’inceste, des unions illicites et de la violation des lois du repos de la terre (lors de l’année sabbatique). Il y a quatre périodes dans lesquelles la peste peut augmenter: à la quatrième et à la septième année; à la fin de la septième année et à l’issue des fêtes annuelles. (1) À la quatrième année, à cause de la dîme non remise aux pauvres au cours de la troisième année; (2) à la septième, à cause la dîme non remise aux pauvres au cours de la sixième année; (3) à la fin de la septième, à cause des fruits de l’année sabbatique (qui sont commercialisés au lieu d’être abandonnés aux pauvres); (4) à l’issue des fêtes, à cause du (détournement des différentes parts qui reviennent de) droit aux pauvres.",
+ "Quatre règles de conduite (fondamentales) sont observables chez l’homme. (1) Celui qui dit: «ce qui est à moi est mien et ce qui est à toi est tien.» C’est l’attitude de l’homme moyen. Certains disent que telle était l’attitude (des habitants) de Sodome. (2) Celui qui dit: «ce qui est à moi est tien, et ce qui est à toi est mien.» C’est l’attitude de l’ignorant. (3) Celui qui dit: «Ce qui est à moi est tien et ce qui est à toi est tien» C’est l’attitude du pieux. (4) Celui qui dit: «Ce qui est à toi est mien, et ce qui est à moi est mien.» C’est l’attitude du méchant.",
+ "Il y a quatre genres de tempérament (parmi les hommes). Celui qui est prompt à se mettre en colère mais prompt à se calmer compense son défaut par sa qualité. Celui qui est difficile à irriter mais également difficile à apaiser efface sa qualité par son défaut. Celui qui est lent à s’irriter et prompt à s’apaiser est un homme pieux. Celui qui s’irrite facilement et s’apaise difficilement est un méchant.",
+ "Il y a quatre genres d’élèves. Celui qui comprend vite et oublie vite: son avantage est effacé par son défaut. Celui qui comprend difficilement mais qui retient bien: son défaut est compensé par sa qualité. Celui qui comprend facilement et oublie difficilement peut être un sage. Celui qui comprend difficilement et oublie facilement: c’est un bien mauvais lot.",
+ "Quatre attitudes prévalent par rapport à la charité. Celui qui donne, mais ne veut pas que d’autres le fassent, est un envieux (jaloux de ses prérogatives). Celui qui veut que d’autres donnent, mais ne donne pas lui-même, est un avare. Celui qui donne, et engage les autres à donner aussi, est un homme pieux. Celui qui ne donne pas et ne veut pas non plus que les autres donnent est un méchant.",
+ "Quatre attitudes prévalent envers le lieu d’étude. Il y a celui qui s’y rend mais n’y fait rien; il a au moins le mérite de sa venue. Celui qui agit mais ne s’y rend pas; il a au moins le mérite de son action. Celui qui s’y rend et en fait quelque chose; c’est l’homme pieux. Celui qui ne s’y rend pas et pas plus n’agit; c’est le méchant.",
+ "Quatre types de disciples se distinguent dans l’écoute des leçons des maîtres. Ils peuvent être comparés à l’éponge, à l’entonnoir, au filtre ou au tamis. L’éponge absorbe tout; l’entonnoir laisse échapper d’un côté ce qu’il reçoit de l’autre; le filtre laisse couler le vin et retient la lie; le tamis, au contraire, laisse passer le son et conserve la bonne farine.",
+ "Tout amour qui dépend de quelque chose, si la chose disparaît, l’amour disparaît. Tout amour qui ne dépend pas de quelque chose, ne disparaîtra jamais. Qu’est un amour qui dépend de quelque chose? C’est (comme) celui d’Amnon pour Tamar. Et qu’est un amour qui ne dépend pas de quelque chose? C’est (comme) celui entre David et Jonathan.",
+ "Toute controverse qui a pour but (d’exalter) le Nom céleste (divin) finira par perdurer; mais celle qui n’a point pour but le Nom céleste (mais des considérations intéressées) ne perdurera pas. Quel est l’exemple d’une controverse qui a pour but le Nom céleste? C’est celui de la controverse entre Hillel et Chamaï. Et celui d’une controverse qui n’a pas pour but le Nom céleste? C’est celui de la querelle menée par Corah avec ses partisans (contre Moïse et Aaron).",
+ "Quiconque rend la collectivité méritante, la faute ne retombe pas sur lui; mais quiconque entraîne la collectivité dans la faute, l’opportunité du repentir ne lui sera pas accordée. Moïse était vertueux et rendait la collectivité méritante; aussi le mérite de celle-ci lui fut-il attribué, comme il est dit: «Il [Moïse] a pratiqué la justice de Dieu, et a fait régner Ses lois en Israël» (Deutéronome 33,21). Jéroboam était un pécheur et a fait pécher la collectivité; aussi l’impiété de celle-ci lui fut-elle imputée, ainsi qu’il est dit: «À cause des péchés que Jéroboam a commis, et qu’il a fait commettre à Israël» (I Rois 15,30).",
+ "Quiconque possède les trois vertus suivantes est un disciple d’Abraham notre père; quiconque a les trois vices opposés est un disciple de Balaam l’inique. L’œil (le regard) bienveillant, l’humilité et la réserve caractérisent les disciples d’Abraham; l’œil (le regard) malveillant, l’orgueil et l’insolence caractérisent les disciples de Balaam. Quelle différence entre la destinée des disciples d’Abraham et celle qui est réservée aux disciples de Balaam! Les premiers jouiront du bien de ce monde, et hériteront du monde futur, ainsi qu’il est dit: «Je réserverai de grandes richesses à ceux qui M’aiment et Je remplirai leurs trésors» (Proverbes 8,21). Mais les disciples de Balaam auront la Géhenne en partage, et seront précipites dans l’abîme, ainsi qu’il est dit: «Et Toi, Éternel, Tu les précipiteras dans le gouffre de la perdition; hommes sanguinaires et perfides, ils n’atteindront pas la moitié de leurs jours. Moi, au contraire, je place ma confiance en Toi» (Psaumes 55,24).",
+ "Yehouda, fils de Téima, disait: «Sois hardi comme le léopard, léger comme l’aigle, vif comme le cerf et puissant comme le lion, pour accomplir la volonté de ton Père qui réside dans les cieux.» Il disait aussi: «l’effronté ira à la Géhenne mais le réservé ira au jardin d’Eden. Et: «Éternel, notre Dieu et Dieu de nos ancêtres, consens à rebâtir Ta ville (Jérusalem) bientôt et de nos jours (de notre vivant), et donne-nous part à Ta Tora [parmi ceux qui accomplissent ta volonté].»",
+ "Il disait encore: «À cinq ans, [on est apte] à l’étude de la Bible; à dix ans, à celle de la Michna; à treize ans, à l’accomplissement des commandements; à quinze ans, à l’étude du Talmud; à dix-huit ans, au mariage; à vingt ans, à se vouer [à la vie professionnelle]; à trente ans, à la puissance; à quarante, à l’intelligence; à cinquante ans, [on est apte] à donner des conseils; à soixante ans, au statut d’ancienneté; à soixante-dix ans, à celui de la vénérabilité [de l’accomplissement]; à quatre-vingts ans à celui de la gloire [du surpassement]; à quatre-vingt-dix ans, [on en arrive] à la méditation; à cent ans, on est comme mort, comme n’étant déjà plus de ce monde.»",
+ "Ben Bag-Bag disait: «Tourne et retourne-la (la Tora en tout sens), car tout est en elle; scrute-la, vieillis et use-toi par elle et ne t’en sépare jamais; car il n’est rien de mieux pour toi.» ",
+ "Ben Hé-Hé disait: «La récompense est proportionnelle à l’effort.»"
+ ],
+ [
+ "Nos sages ont enseigné dans le langage de la Michna (ce qui suit). Béni soit Celui qui les a choisis, eux et leur enseignement! Rabbi Méir disait: «Celui qui se consacre à l’étude de la Tora pour son nom (comme fin en soi et non comme moyen pour servir un intérêt) acquiert par son mérite de nombreuses choses et plus encore, le monde entier mérite d’exister pour lui. Il est appelé compagnon, bien-aimé, aimant le Lieu (Dieu) et les hommes; il réjouit le Lieu (Dieu) et les hommes. Cette consécration le revêt d’humilité et de crainte (de Dieu); elle le prépare à être juste, vertueux, droit et loyal; elle l’éloigne de la faute et le rapproche du mérite (d’être); grâce à cela, on a recours à ses conseils, à sa sagacité, à son discernement et à sa puissance, ainsi qu’il est dit: «À moi les conseils et la sagacité; je suis le discernement et la puissance m’appartient» (Proverbes 8,14). Cette consécration lui confère la souveraineté, la suprématie et la profondeur du jugement; elle lui révèle les secrets de la Tora et le transforme en source jaillissante, en un fleuve intarissable; il devient réservé, patient, et disposé à pardonner les injures. Enfin, elle le grandit et l’élève au-dessus de toutes les œuvres.»",
+ "Rabbi Yehochouâ, fils de Lévi, disait: «Chaque jour, un écho de la Voix jaillit du mont Horèv (au Sinaï) et proclame: \"Malheur à ceux qui méprisent la Tora\", car celui qui ne se voue pas à l’étude de la Tora est appelé \"abject\", comme il est dit: «Une belle femme dépourvue d’esprit est comme un anneau d’or au groin d’un porc» (Proverbes 11,22). Ailleurs il est dit: «Les Tables [de la Loi] étaient l’œuvre de Dieu, et l’écriture était l’écriture de Dieu gravée sur les Tables» (Exode 32,16). Ne lis pas harout (gravée), mais hérout (liberté), car n’est réellement homme libre que celui qui s’adonne à l’étude de la Tora, et quiconque s’y consacre s’élève, ainsi qu’il est dit: «De Matana à Nahaliel, et de Nahaliel à Bamot» (Nombres 21,19).",
+ "Celui qui apprend de son prochain un seul chapitre, une seule règle à suivre, un seul verset, un seul mot ou même une seule lettre, se doit de lui faire honneur. Ainsi trouvons-nous que David, roi d’Israël, qui n’avait appris d’Ahitophel que deux choses, l’a appelé son maître, son guide et son enseignant, comme il est dit: «Mais toi que j’estimais comme mon égal, toi, mon guide et mon enseignant» (Psaumes 55,14). Or si David, roi d’Israël, qui n’a appris d’Ahitophel que deux choses, l’a appelé son maître, son guide et son enseignant, à plus forte raison celui qui apprend de son prochain un chapitre, une règle à suivre, un verset, un mot ou même une lettre, ne doit-il pas le traiter avec honneur? Il n’y a de véritable dignité que celle de la Tora, ainsi qu’il est dit: «Les sages hériteront de la dignité» (Proverbes 3,35) et il est dit: «Ceux qui sont intègres hériteront du bien» (Proverbes 28,10). Or le bien dont il est question n’est autre que la Tora, ainsi qu’il est dit: «Car c’est un bon enseignement que Je vous donne, n’abandonnez pas Ma Tora» (Proverbes 4,12).",
+ "Voici ce qu’est la voie de la Tora: [Quand bien même, tu serais réduit à] ne te nourrir que de pain et de sel, [à] rationner jusqu’à l’eau que tu bois, [à] coucher à même le sol et [à] t’imposer toutes sortes de privations, et t’adonnais néanmoins à l’étude de la Tora – si tu agis de la sorte – tu seras heureux et comblé: heureux dans ce monde et comblé dans le monde à venir.",
+ "Ne cherche pas à t’attribuer la grandeur et ne convoite pas les honneurs. Agis plus que tu n’en as appris. N’envie pas la table des rois, car ta table est plus grande que la leur, comme ta couronne est plus imposante que la leur: Songe que le maître d’œuvre saura te rémunérer selon tes efforts.",
+ "La (connaissance de la) Tora est supérieure à la prêtrise et à la royauté, car la royauté demande trente qualités, le sacerdoce n’en exige que vingt-quatre, tandis que pour acquérir la (connaissance de la) Tora, il en faut quarante-huit, à savoir: l’étude, l’attention, la mémoire, la maîtrise des lèvres, l’intelligence du cœur, l’appréhension (scrupuleuse), la crainte (de Dieu), l’humilité, la joie, [la pureté,] la mise au service des Sages, la minutie des compagnons, la dialectique des disciples, l’assiduité, l’étude de la Loi écrite et de la Michna, accorder peu de temps aux affaires, aux relations sociales, la diminution des plaisirs, du sommeil, [des conversations], des divertissements, la patience, la bonté de cœur, la confiance dans les paroles des Sages, assumer l’adversité, connaître sa (véritable) place, se contenter de son sort, s’entourer d’une haie (de précautions), savoir prendre la parole, la modestie, la gentillesse, l’amour du Lieu (de Dieu), l’amour des hommes, l’amour de la justice, l’amour de la droiture et l’amour des remontrances, fuir les honneurs, ne pas tirer vanité de son savoir, ne pas abuser du pouvoir de décision, savoir partager ce qui pèse à son prochain, savoir le juger avec bienveillance, savoir le ramener à la vérité, savoir le ramener à la paix, affermir son esprit dans l’étude, savoir interroger et répondre, savoir écouter et déduire, apprendre afin de pouvoir enseigner, apprendre afin de pouvoir mettre en pratique, savoir contribuer à la sagesse de son maître, savoir rapporter scrupuleusement ce que l’on a entendu, citer explicitement l’auteur. Vois, tu apprends ainsi que celui qui rapporte une parole au nom de celui qui l’a dite apporte la délivrance au monde, ainsi qu’il est dit: «Esther parla au roi (du complot contre lui), au nom de Mardochée» (Esther 2,22).",
+ "La Tora est grande en ce qu’elle donne à ceux qui l’accomplissent la vie dans ce monde et dans le monde à venir, ainsi qu’il est dit: «Car (les paroles de la Tora) sont (une source) de vie pour ceux qui la trouvent, un baume salutaire pour tout leur corps» (Proverbes 4,22). Et: «Elle sera un remède pour ta chair, une sève pour tes os» (ibid. 3,8). Et encore: «Elle est un arbre de vie pour ceux qui s’y tiennent; s’appuyer sur elle apporte le bonheur (ibid. 3,18). Et encore: «Elle est une couronne de grâce pour ta tête, et un riche collier pour ton cou» (ibid. 1,9). Et encore: «Elle parera ton front d’un diadème de grâce, elle t’ornera d’une couronne de gloire» (ibid. 4,9). Et encore: «C’est par moi [dit la Sagesse] que tes jours seront augmentés et que tes années se prolongeront» (ibid. 9,11). Et encore: «De longues années sont à sa droite, les richesses et la gloire sont à sa gauche» (ibid. 3,16). Et encore: «Elle te donnera de nombreux jours, des années de paix et de prospérité» (ibid. 3,2). Et encore: «Ses voies sont des voies pleines de douceur et tous ses sentiers conduisent à la paix» (Proverbes 3,17).",
+ "Rabbi Chimôn, fils de Yehouda, disait au nom de Rabbi Chimôn, fils de Yohaï: «La beauté, la force, la richesse, la gloire, la sagesse, l’ancienneté et l’âge vénérable, leurs enfants siéent aux justes et siéent au monde, ainsi qu’il est dit: «L’âge vénérable est une couronne de splendeur, elle se trouve sur le chemin de la justice» (Proverbes 16,31). Il est dit aussi: «La gloire des jeunes gens, c’est leur vigueur, tandis que l’âge vénérable est la parure des anciens» (ibid. 20,29). Il est dit encore: «La couronne des sages est leur richesse» (ibid. 14,24). Et ailleurs: «La couronne des vieillards, ce sont leurs petits-enfants, et la gloire des enfants, ce sont leurs parents» (ibid. 17,6). Enfin nous lisons: «La lune sera confuse et le soleil sera honteux, quand l’Éternel Tsevaot régnera sur la montagne de Sion et sur Jérusalem, et que ses vieillards seront entourés de gloire» (Isaïe 24,23).» Rabbi Chimôn, fils de Menassia, disait: «Ces sept qualités qui distinguent les justes se sont toutes incarnées chez Rabbi et ses enfants.»",
+ "Rabbi Yossé, fils de Kisma, disait: «Étant un jour en chemin, je fis la rencontre d’un homme qui me salua en me disant: \"Chalom\" et je lui répondis par la même civilité. – D’où es-tu, Rabbi? me demanda-t-il. – Je suis d’une ville renommée par son grand nombre de Sages et de Scribes. – Rabbi, reprit-il, viens donc demeurer dans la ville où j’habite, et je te donnerai des milliers de milliers de pièces d’or, des diamants et des perles. – Mon fils, répliquai-je, quand tu me donnerais tout l’argent, tout l’or, toutes les pierres précieuses et les perles du monde, je ne fixerai ma résidence ailleurs que dans un lieu de Tora. C’est ainsi que dans le livre des Psaumes, œuvre de David, roi d’Israël, il est dit: «L’enseignement de ta bouche m’est plus précieux que des milliers de pièces d’or et d’argent» (Psaumes 119,72). D’ailleurs, continuai-je, lorsque l’homme quitte ce bas monde, ce ne sont ni son or, ni son argent, ni ses pierres précieuses, ni ses perles qui l’accompagnent, mais uniquement la Tora et les bonnes actions, ainsi qu’il est écrit: «Dans ta marche, elle [ta piété] te guidera; lorsque tu es couché, elle veillera sur toi; et, à ton réveil, elle te parlera» (Proverbes 6,22). ‘Dans ta marche, elle [ta piété] te guidera’, c’est dans ce monde. ‘Lorsque tu es couché, elle veillera sur toi’, c’est dans la tombe. ‘Et, à ton réveil, elle te parlera’, c’est dans le monde à venir. Enfin il est dit: «C’est à Moi qu’appartient l’argent, à Moi l’or, dit l’Éternel Tsevaot» (Haggaï 2,8).»",
+ "Cinq acquisitions s’est fait le Saint béni soit-Il dans Son monde. Ce sont: la Tora, le ciel et la terre, Abraham, Israël, le Temple de Jérusalem. D’où savons-nous que la Tora Lui est une acquisition? Parce qu’il est écrit: «L’Éternel m’a acquise au début au début de Son chemin, avant qu’Il n’accomplisse aucune de Ses œuvres» (Proverbes 8,22). D’où savons-nous que le ciel et la terre Lui sont une acquisition? Parce qu’il est écrit: «Ainsi par l’Éternel: les cieux sont Mon trône et la terre est Mon marchepied; quelle est la maison que vous Me construisez et quel est le lieu de Ma résidence?» (Isaïe 66,1); et il est dit: «Comme Tes actions sont grandioses! Toutes, Tu les accomplis avec sagesse; la terre entière reflète Ton emprise» (Psaumes 104,24). D’où savons-nous qu’Abraham Lui est une acquisition? Parce qu’il est écrit: «Il le bénit en disant: qu’Abraham soit béni par le Dieu suprême, maître du ciel et de la terre» (Genèse 14,19). D’où savons-nous qu’Israël Lui est une acquisition? Parce qu’il est écrit: «Jusqu’à ce que soit passé Ton peuple, Éternel, jusqu’à ce qu’ait passé le peuple que Tu acquis» (Exode 15,16); et il est dit: «Vers les saints et les braves qui sont sur la terre, vont toutes mes aspirations» (Psaumes 16,3). D’où savons-nous que le Temple Lui est une acquisition? Parce qu’il est écrit: «Le lieu de Ta résidence, c’est Toi qui l’a bâti, Éternel, ce sont Tes mains qui ont édifié le Sanctuaire» (Exode 15,17); et qu’il est dit: «Il les amena à la frontière de Son Sanctuaire, à cette montagne que Sa droite a acquise» (Psaumes 78,54).",
+ "Tout ce que le Saint béni soit-Il a créé dans le monde, Il ne l’a créé que pour Sa gloire, ainsi qu’il est dit: «Tout ce qui est appelé de Mon Nom, c’est pour Ma gloire que Je l’ai créé, formé et agencé» (Isaïe 43,7); et il est dit: «L’Éternel régnera à jamais» (Exode 15,18)."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..d4c5da3bcab0119c2bded74a5e37abc076faf603
--- /dev/null
+++ "b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,144 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Moses hat die Tora auf dem Sinai empfangen und sie dem Josua überliefert, und Josua den Ältesten, und die Ältesten den Propheten, und die Propheten haben sie den Männern der großen Versammlung überliefert. Diese sprachen drei Dinge aus: Seid vorsichtig beim Richtspruche, stellet viele Schüler aus, und machet einen Zaun um die Tora.",
+ "Simon der Gerechte gehörte zu dem Reste der großen Versammlung. Er Tat den Ausspruch: Auf drei Dingen steht die Welt: auf der Tora, auf dem Gottesdienst und auf der Liebeserweisung.",
+ "Antigonos aus Socho empfing [die Tora] von Simon dem Gerechten. Er Tat den Ausspruch: Seid nicht wie Knechte, die dem Herrn dienen in der Absicht, Lohn zu empfangen, sondern seid wie Knechte, die dem Herrn dienen ohne die Absicht, Lohn zu empfangen, und es sei Gottesfurcht über euch.",
+ "Jose, Sohn Joësers, aus Zereda und Jose, Sohn Jochanans, aus Jerusalem empfingen von ihnen. für Weise, bestäube Dich mit dem Staube ihrer Füße, und trinke mit Durst ihre Worte.",
+ "Jose, Sohn Jochanan’s, aus Jerusalem spricht: Es sei Dein Haus weithin geöffnet, es seien Arme die Kinder Deines Hauses, und sprich nicht viel mit dem Weibe. (Vom eigenen Weibe sagte man dies, um wieviel mehr gilt dies vom Weibe eines Andern. Daher sagten die Weisen: Jeder, der viel mit dem Weibe spricht, zieht sich Unheil zu, vernachlässigt die Worte der Tora, und ererbt am Ende die Hölle.",
+ "Josua, Sohn Perachjas, und Nittai aus Arbel empfingen von ihnen. Josua, Sohn Perachja’s spricht: Schaffe dir einen Lehrer, erwirb dir einen Genossen, und beurteile jeden Menschen nach der guten Seile.",
+ "Nittai aus Arbel spricht: Halte dich fern von einem bösen Nachbar, geselle dich nicht zu einem Bösewicht, und gib den Gedanken an die (göttliche) Vergeltung nicht auf.",
+ "Jehuda, Sohn Tabbai’s, und Simon, Sohn Schatach’s, empfingen von ihnen. Jehuda, Sohn Tabbai’s, spricht: Benimm dich nicht wie die Obersten der Richter; wenn die Processirenden vor dir stehen, seien sie in deinen Augen wie Schuldige, und wenn sie von dir entlassen werden, seien sie in deinen Augen wie Gerechte, sobald sie den Urteilsspruch angenommen haben.",
+ "Simon, Sohn Schatach’s, spricht: Forsche gründlich die Zeugen aus, un d sei vorsichtig in deinen Worten, sie könnten sonst daraus lernen, wie sie lügen sollen.",
+ "Schemaja und Abtaljon empfingen von ihnen. Schemaja spricht: Liebe die Arbeit, hasse die Herrschaft und mache dich nicht mit Machthabern bekannt.",
+ "Abtaljon spricht: Ihr Weisen, seid vorsichtig in euren Worten; vielleicht verschuldet ihr die Strafe der Verbannung, und ihr werdet nach einem Orte schlechten Wassers verbannt; die Schüler, die euch nachziehen, trinken (davon) und sterben. Die Folge wäre, dass der Name Gottes entheiligt würde.",
+ "Hillel und Schammai empfingen von ihnen. Hillel spricht: Sei von den Jüngern Aharons, den Frieden liebend und nach Frieden strebend, die Menschen liebend und sie hinführend zur Tora.",
+ "Er spricht ferner: Wer seinen Namen auszubreiten strebt, verliert seinen Namen; wer nicht zunimmt (an Wissen), nimmt ab; wer nicht lernt , ist des Todes schuldig, und wer sich der Krone bedient, schwindet dahin.",
+ "Er spricht ferner: Wenn ich nicht für mich bin, wer ist für mich? und wenn ich für mich allein bin, was bin ich? und wenn nicht jetzt, wann denn?",
+ "Schammai sagt: Mache dein Torastudium zum ständigen Geschäfte; sprich wenig und tue viel, und empfange jeden Menschen mit freundlichem Angesichte.",
+ "Rabban Gamliel spricht: Schaffe dir einen Lehrer, entziehe dich dem Zweifelhaften, und verzehnte nicht oft nach Abschätzung.",
+ "Simon, sein Sohn, spricht: All’ mein Lebtag bin ich unter Weisen aufgewachsen und habe nichts Besseres für den Menschen gefunden als Schweigen; nicht die Lehre ist die Hauptsache, sondern die Tat, und wer viel Worte macht, bringt Sünde (zu Wege).",
+ "Rabban Simon, Sohn Gamliels, spricht: Auf drei Dingen steht die Welt, auf der Wahrheit, auf dem Rechte und auf dem Frieden, (denn es heißt (Sech. 8, 16): Wahrheit und Recht des Friedens richtet in euren Thoren)."
+ ],
+ [
+ "Rabbi spricht: Welches ist die rechte Handlungsweise, die sich der Mensch auswählen soll? Diejenige, welche zur Ehre gereicht dem, der sie befolgt, und ihm Ehre bringt vor den Menschen. Sei ebenso achtsam auf ein geringes Gebot, wie auf ein wichtiges, denn du kennst nicht die Belohnung der Gebote. Berechne den Verlust durch Gebotsübung ihrem Lohne gegenüber und den Gewinn durch Übertretung ihrem Schaden gegenüber. Denke über drei Dinge nach und du wirst zu keiner Sünde kommen: Wisse, was über dir ist: Ein sehendes Auge, ein hörendes Ohr, und alle deine Taten werden in das Buch eingeschrieben.",
+ "Rabban Gamliel, Sohn R. Jehuda’s des Fürsten, spricht: Schön ist das Torastudium ( verbunden) mit weltlicher Beschäftigung; denn die auf beides gewandte Mühe lässt die Sünde nicht aufkommen, und alles Torastudium ohne Erwerb wird am Ende zu nichte und zieht Sünde nach sich. Alle, die für die Gemeinde tätig sind, sollen sich für sie im Namen Gottes bemühen ; denn das Verdienst ihrer Väter steht ihnen bei, und ihre Frömmigkeit besteht für ewig. Euch aber werde ich reichen Lohn anrechnen, als hättet ihr es getan.",
+ "Seid vorsichtig gegen die Machthaber, denn sie ziehen den Menschen nur aus Eigennutz zu sich heran; sie erscheinen wie Freunde zur Zeit, da man ihnen nutzt, stehen aber dem Menschen nicht bei in der Zeit seiner Not.",
+ "Derselbe spricht ferner: Vollführe seinen Willen wie deinen Willen, auf dass er deinen Willen wie seinen Willen vollführe; hebe deinen Willen vor seinem Willen auf, damit er den Willen Anderer wegen deines Willens aufhebe. Hillel spricht: Sondere dich nicht von der Gemeinde ab; glaube nicht an dich selbst bis zu deinem Todestage; richte deinen Nächsten nicht, bis du in seine Lage gekommen; sprich nicht von einem Worte, es sei nicht möglich, dass man es höre, denn es wird am Ende (dennoch) gehört werden, und sprich nicht: „Wenn ich Muße haben werde, will ich lernen“, vielleicht wirst du nie Muße haben.",
+ "Derselbe spricht: Ein Ungebildeter ist nicht Sündenscheu, ein Unwissender ist nicht fromm, der Verschämte wird nichts lernen, der Heftige kann nicht lehren, wer allzu viel Handel treibt, kann nicht weise werden, und wo es keine Männer gibt, bestrebe dich, ein Mann zu sein.",
+ "Auch sah er einmal einen Schädel auf dem Wasser schwimmen; er sprach zu ihm: Dieweil du ertränkt hast, hat man dich ertränkt, und am Ende werden deine Ertränker auch ertrinken.",
+ "Derselbe spricht ferner: Viel Fleisch, viel Gewürm; viel Güter, viel Sorge; viel Weiber, viel Zauberei; viel Mägde, viel Unzucht; viel Knechte, viel Raub; viel Tora, viel Leben; viel Gelehrten-Vereinigung, viel Weisheit; viel Beratung, viel Einsicht; viel Wohltätigkeit, viel Frieden. Wer einen guten Namen erworben, hat etwas für sich erworben; wer sich die Worte der Tora erworben, hat sich das ewige Leben erworben.",
+ "Rabban Jochanan, Sohn Sakkai’s, empfing von Hillel und Schammai. Er sprach: Hast du viel Tora gelernt, so tue dir darauf nichts zu Gute, denn dazu bist du erschaffen worden. Fünf Schüler hatte Rabban Jochanan, Sohn Sakkai’s; es sind diese: R. Elieser, Sohn Hyrkanos’, R. Josua, Sohn Chananja’s, R. Jose, der Priester, R. Simon, Sohn Nethanel’s, und R. Eleasar, Sohn Arach’s. Er zählte ihre Vorzüge auf: Elieser, Sohn Hyrkanos’, ist eine ausgekalkte Zisterne, die keinen Tropfen verliert; Josua, Sohn Chananja’s — Heil der, die ihn geboren; Jose, der Priester, ist ein Frommer; Simon, Sohn Nethanel’s, ist sündenscheu; Eleasar, Sohn Arach’s, ist gleich einer stets wachsenden Quelle. Er sagte ferner: Wenn alle Weisen Israels in einer Wagschale wären und Elieser, Sohn Hyrkanos’, in der zweiten, würde er sie alle aufwiegen. Abba Saul sagt ein seinem Namen: Wenn alle Weisen Israels in einer Wagschale wären und Elieser, Sohn Hyrkanos’, noch mit ihnen, Eleasar, Sohn Arach’s, aber in der zweiten, würde dieser sie alle aufwiegen.",
+ "Er sagte zu ihnen: Gehet hin und sehet, welches ist der gute Weg, an dem der Mensch festhalten soll? R. Elieser sagte: Ein gutes Auge. R. Josua sagte: Ein guter Genosse. R. Jose sagte: Ein guter Nachbar. R. Simon sagte: Die Folgen voraussehen. R. Eleasar sagte: Ein gutes Herz. Da sprach er zu ihnen: Mir leuchten R. Eleasar’s, des Sohnes Arach’s, Worte mehr ein, als eure Worte; denn in seinen Worten sind eure Worte mit enthalten. — Er sagte ferner zu ihnen: Gehet hin und sehet, welches ist der schlechte Weg, von dem der Mensch sich fernhalten muss? R. Elieser sagte: Ein böses Auge. R Josua sagte: Ein schlechter Genosse. R. Jose sagte: Ein schlechter Nachbar. R. Simon sagte: Borgen und nicht bezahlen. Wenn Einer von Menschen borgt, so ist es so, als borgte er von Gott, denn es heißt (Ps. 37,21): Es leiht der Bösewicht und bezahlt nicht, der Gerechte aber ist mildtätig und verschenkt. R. Eleasar sagte: Ein schlechtes Herz. Da sprach er zu ihnen: Mir leuchten R. Eleasar’s, des Sohnes Arach’s, Worte mehr ein, als eure Worte; denn in seinen Worten sind eure Worte mit enthalten.",
+ "Sie sprachen drei Dinge aus: R. Elieser spricht : Es sei dir die Ehre deines Nächsten so lieb wie die deinige, sei nicht geneigt zu zürnen, und bekehre dich Einen Tag vor deinem Tode. Wärme dich an dem Feuer der Weisen; nimm dich aber vor ihrer Kohle in acht, dass du dich nicht verbrennst, denn ihr Biss ist eines Fuchses Biss, ihr Stich — Skorpiones Stich, ihr Zischen — der Schlange Zischen, und alle ihre Worte sind wie Feuerkohlen.",
+ "R. Josua spricht: Das böse Auge, der böse Trieb und Menschenhass bringen den Menschen aus der Welt.",
+ "R. Jose spricht: Es sei das Vermögen deines Nächsten dir so teuer wie das deinige; rüste dich, die Tora zu lernen, denn sie ist dir keine Erbschaft, und alle deine Handlungen seien im Namen Gottes.",
+ "R. Simon spricht: Sei achtsam auf das Lesen des Schema’ und auf das Gebet, und wenn du betest, betrachte dein Gebet nicht als eine bestimmte Beschäftigung, sondern [es sei] (Inbrunst und) ein Flehen vor Gott; denn es heißt (Joel 2,13): Er ist gnädig und barmherzig, langmütig und reich an Liebe, und er bedenkt sich wegen des Bösen; und sei kein Bösewicht vor dir selbst.",
+ "R. Eleasar spricht: Sei eifrig zu lernen (Tora und wisse), was du einem Epikuräer zu entgegnen hast; wisse, vor wem du dich mühest, und wer dein Arbeitsherr ist, der dir den Lohn deines Tuns bezahlen wird.",
+ "R. Tarphon spricht: Der Tag ist kurz und die Arbeit groß; die Arbeiter sind faul, und der Lohn ist viel, und der Hausherr drängt.",
+ "Er spricht ferner: Es liegt dir nicht ob, die Arbeit zu vollenden, du bist aber auch nicht soweit frei, dich ihrer zu entledigen. Hast du viel Tora gelernt, gibt man dir großen Lohn, und dein Arbeitsherr ist treu, dass er den Lohn deines Tuns dir zahlen wird; wisse aber, dass die Belohnung der Gerechten im zukünftigen Leben erfolgt."
+ ],
+ [
+ "Akabja, Sohn Mahalalel’s, spricht: Denke über drei Dinge nach, und du wirst zu keiner Sünde kommen: wisse, woher du gekommen bist, wohin du gehst und vor wem du einst Rechenschaft und Rechnung abzulegen haben wirst. Woher du gekommen bist? Aus übelriechendem Keime. Wohin du gehst? An einem Ort, wo Staub, Moder und Gewürm ist. Vor wem du einst Rechenschaft und Rechnung abzulegen haben wirst? Vor dem Könige aller Könige, dem Heiligen, gebenedeit sei er.",
+ "R. Chanina, Vorsteher der Priester, spricht: Bete für das Wohl der Regierung; denn wäre nicht die Furcht vor ihr da, so würde Einer den Andern lebendig verschlingen. R. Chananja, Sohn Teradjons, spricht: Wo zwei zusammensitzen und es sind nicht Worte der Tora ihre Unterhaltung, so ist dies ein Sitz der Spötter, denn es heißt (Ps. 1, 1): Im Sitze der Spötter sitzt er nicht. Aber wo zwei zusammensitzen und es sind Worte der Tora ihre Unterhaltung, da weilet die göttliche Gegenwart unter ihnen, denn es heißt (Mal. 3, 16): Da besprachen sich Gottesfürchtige Einer mit dem Andern, und der Ewige merkte auf und hörte, und es ward geschrieben ins Buch des Gedächtnisses vor ihm für die, die Gott fürchten und seinen Namen denken. Hieraus kann ich dies nur Betreffs Zweier beweisen ; woher weiß ich, dass selbst Einem, der sitzt und sich mit der Tora beschäftigt, der Heilige, gebenedeit sei er, Lohn bestimmt? Da es heißt (Thr. 3,28): Er sitzt einsam und ist beruhigt, denn er legt ihm (Lohn) auf.",
+ "R. Simon spricht: Drei, die an einem Tische essen und dabei keine Tora-Worte sprechen, sind anzusehen, als hätten sie von Toten-opfern gegessen, denn es heißt (Jes. 28, 8): Denn alle Tische sind voll unflätigen Auswurfs, ohne Gott. Aber wenn drei an einem Tische essen und dabei Worte der Tora sprechen, so ist’s, als hätten sie vom Tische Gottes gegessen, denn es heißt (Ez. 41, 22): Und er redete zu mir: Dies ist der Tisch, der vor dem Ewigen stehe.",
+ "R. Chanina, Sohn Chakinai’s, spricht: Wer Nachts wacht und wer allein auf dem Wege geht und dabei sein Herz müßigen Gedanken zu wendet, der verwirkt sein Leben.",
+ "R. Nechunja ben Hakkana spricht: Wer das Joch der Tora auf sich nimmt, von dem entfernt man das Joch der Regierung und das Joch der weltlichen Beschäftigung; wer aber das Joch der Tora von sich abschüttelt, dem legt man das Joch der Regierung und das Joch der weltlichen Beschäftigung auf.",
+ "R. Chalaphta, Sohn Dosa’s, aus Kephar Chananja spricht: Wenn zehn zusammensitzen und sich mit der Tora beschäftigen, so weilet die göttliche Gegenwart unter ihnen, denn es heißt (Ps. 82, 1): Gott steht in der Gottesgemeinde. Woher weiß ich, dass selbst bei fünf [dies der Fall ist]? Da es heißt (Amos 9, 6): Seinen Bund hat Er auf Erden gegründet. Woher weiß ich, dass selbst bei Dreien? Da es heißt (Ps. 82, 1): In der Mitte von Richtern richtet Er. Woher weiß ich, dass selbst bei Zweien? Da es heißt (Mal. 3, 16): Da besprachen sich Gottesfürchtige Einer mit dem Andern, und der Ewige merkte auf und hörte. Woher weiß ich, dass auch bei Einem? Da es heißt (Exod. 20, 21): An jedem Orte, wo ich meines Namensgedenken lasse, werde ich zu dir kommen und dich segnen.",
+ "R. Eleasar aus Berthota spricht: Gib ihm von dem Seinigen, denn du und das Deinige bist ja sein; und so heißt es auch bei David (1. Chron. 29, 14): Denn von dir ist Alles, und von deiner Hand geben wir dir. R. Simon spricht: Wer auf dem Wege geht und lernt und unterbricht sein Lernen und sagt: „Wie schön ist dieser Baum! — wie schön ist dieser Acker!“ dem rechnet es die Schrift an, als hätte er sein Leben verwirkt.",
+ "R. Dosthai, Sohn Jannai’s, im Namen R. Meïr’s spricht: Wer ein Wort von seiner Lehre vergisst, dem rechnet es die Schrift an, als hätte er sein Leben verwirkt, denn es heißt (Deut. 4,9): „Nur nimm dich in Acht und hüte deine Seele sehr, dass du nicht vergissest die Dinge, die deine Augen gesehen haben.“ Man könnte nun meinen, selbst wenn seine Lehre ihm zu schwer geworden (sei dies der Fall); deshalb heißt es (das.): „Und dass sie nicht aus deinem Herzen weichen alle Tage deines Lebens“; also hat er nur dann sein Leben verwirkt, wenn er sitzt und sie aus seinem Herzen entfernt.",
+ "R. Chanina, Sohn Dosa’s, spricht: Wessen Sündenscheu seiner Weisheit vorangeht, dessen Weisheit hat Bestand; wessen Weisheit aber seiner Sündenscheu vorangeht, dessen Weisheit hat keinen Bestand. Er spricht ferner: Wessen Taten mehr sind als seine Weisheit, dessen Weisheit hat Bestand; wessen Weisheit aber mehr ist als seine Taten, dessen Weisheit hat keinen Bestand.",
+ "Er spricht ferner: An wem die Menschen Wohlgefallen haben, an dem hat auch Gott Wohlgefallen; an wem aber die Menschen kein Wohlgefallen haben, an dem hat auch Gott kein Wohlgefallen. R. Dosa, Sohn Archinos’ spricht: Der Schlaf am Morgen, der Wein zum Mittag, das Schwatzen mit Kindern und das Sitzen in den Versammlungs häusern der Unwissenden bringen den Menschen aus der Welt.",
+ "R. Eleasar aus Modi‘im spricht: Wer die Heiligtümer entweiht und wer die Festtage verachtet und wer das Angesicht seines Nächsten öffentlich beschämt und wer den Bund unseres Vaters Abraham zerstört und wer der Halacha widersprechende Auslegung der Tora sich herausnimmt; der hat, wenn er auch Torakenntnis und gute Taten besitzt, keinen Anteil an der zukünftigen Welt.",
+ "R. Ismaël spricht: Sei dienstfertig gegen Obere und willig gegen das Alter, und nimm jeden Menschen mit Freuden auf.",
+ "R. Akiba spricht: Spiel und Leichtsinn verleiten den Menschen zur Unzucht. Die Überlieferung ist ein Zaun für die Tora, die Zehnten sind ein Zaun für den Reichtum, Gelübde sind ein Zaun für die Enthaltsamkeit, ein Zaun für die Weisheit ist Schweigen.",
+ "Er spricht ferner: Ein Liebling (Gottes) ist der Mensch, denn er ist im Bilde geschaffen; eine besondere Liebe ist ihm kund getan worden, dass er im Bilde erschaffen sei, denn es heißt (Gen. 9, 6): „Denn im Bilde hat Gott den Menschen erschaffen“. Lieblinge (Gottes) sind die Israeliten, denn sie sind Kinder Gottes genannt worden; eine besondere Liebe ist ihnen kund getan worden, dass sie Kinder Gottes heissen, denn es heißt (Deut. 14, 1): „Kinder seid ihr dem Ewigen, eurem Gotte“. Lieblinge (Gottes) sind die Israeliten, denn es ist ihnen ein kostbares Gerät gegeben worden; eine besondere Liebe ist ihnen kund getan worden, dass ihnen ein kostbares Gerät gegeben worden ist, durch das die Welt erschaffen worden, denn es heißt (Spr. 4, 2): „Denn eine gute Lehre habe ich euch gegeben, meine Tora, verlasset sie nicht!“",
+ "Alles ist vorausgeschaut, und die freie Wahl ist gegeben; in Güte wird die Welt gerichtet, und Alles nach der Mehrheit der Tat.",
+ "Er spricht ferner: Alles ist auf Bürgschaft gegeben, und ein Netz ist ausgebreitet über alle Lebenden. Der Laden ist offen, und der Kaufherr borgt, das Buch ist aufgeschlagen und die Hand schreibt ein. Wer leihen will, komme und leihe; die Einforderer gehen umher beständig den ganzen Tag und nehmen Bezahlung vom Menschen mit seiner Einwilligung oder ohne seine Einwilligung; sie haben, worauf sie sich stützen können; das Gericht ist der Wahrheit gemäß, und Alles ist zum Mahle bereit.",
+ "R. Eleasar, Sohn Asarja’s, spricht: Ohne Tora keine Sitte, ohne Sitte keine Tora; ohne Weisheit keine Gottesfurcht, ohne Gottesfurcht keine Weisheit; ohne Kenntnis keine Einsicht, ohne Einsicht keine Kenntnis; ohne Mehl keine Tora, ohne Tora kein Mehl. Er spricht ferner: Ein Jeder, dessen Weisheit größer ist als seine Taten, womit ist der zu vergleichen? Mit einem Baume, der viele Zweige, aber wenig Wurzeln hat; es kommt ein Wind und entwurzelt ihn und kehrt ihn um, wie es heißt (Jer. 17, 6): „Und er ist wie ein Strauch in der Steppe und sieht nicht, dass Gutes kommt, und er weilt in der Dürre der Wüste, in salzigem Lande, das nicht bewohnbar ist.“ Jeder aber, dessen Taten mehr sind als dessen Weisheit, womit ist der zu vergleichen? Mit einem Baume, der wenig Zweige, aber viele Wurzeln hat, so dass selbst wenn alle Winde der Welt kommen und ihn anwehen, sie ihn nicht von seiner Stelle verrücken können, wie es heißt (das. 17, 8):. „Und er ist wie ein Baum, der gepflanzt am Wasser und an einen Fluss seine Wurzeln hinstreckt, und er sieht nicht, wenn Hitze kommt, sein Laub bleibt frisch, im Jahre der Dürre sorgt er nicht und hört nie auf Frucht zu tragen.“",
+ "R. Eleasar (Sohn) Chisma sagt: Die (Lehren über die) Vogelnester und die Nidda-Anfänge — sie sind Hauptteile der Halachot; die (Lehre von den) Sonnen wenden und Geometrie sind Zukost zur Weisheit."
+ ],
+ [
+ "Ben Soma spricht: Wer ist weise? Wer von jedem Menschen lernt, denn es heißt (Ps. 119,99) : „Von Allen, die mich belehrten, bin ich weise geworden (denn deine Zeugnisse sind meine Unterhaltung.“ Wer ist stark? Wer seine Leidenschaft bezwingt, denn es heißt (Spr. 16,32): „Besser ist der Langmütige, als ein Held, und wer sein Gemüt beherrscht, als ein Städtebezwinger.“ Wer ist reich? Wer mit seinem Teile sich freut, denn es heißt (Ps. 128,2): „Wenn du deiner Hände Mühen genießest, Heil dir und wohl dir!“ — „Heil dir“ in dieser Welt, „und wohl dir“ in der zukünftigen Welt. Wer ist geehrt? Wer die Menschen ehrt., denn es heißt (1. Sam. 2,30): „Denn meine Verehrer bringe ich zu Ehren, und meine Verächter werden entwürdigt.“",
+ "Ben Assai spricht: Eile zu einer noch so geringen Gebotsübung und fliehe vor der Übertretung, denn eine Gebotsübung zieht eine andere nach sich und eine Übertretung eine andere Übertretung, denn der Lohn einer Gebotsübung ist eine Gebotsübung, und der Lohn einer Übertretung ist eine Übertretung.",
+ "Derselbe spricht ferner: Verachte keinen Menschen, und halte kein Ding für unmöglich; denn es gibt keinen Menschen, der nicht seine Zeit hätte, und kein Ding, das nicht seine Stätte fände.",
+ "R. Lewitas aus Jabneh spricht: Sei gar sehr demütig, denn des Menschen Hoffnung ist Gewürm. R. Jochanan, Sohn Beroka’s, spricht: Wer den Namen Gottes im Geheimen entweiht, den bestraft man öffentlich; mag Einer aus Irrtum oder mit Vorsatz gehandelt haben bei der Entweihung des Gottesnamens.",
+ "R. Ismael, dessen Sohn, spricht: Wer lernt in der Absicht zu lehren, dem wird Gelegenheit geboten zu lernen und zu lehren; und wer lernt, um auszuüben, dem wird Gelegenheit geboten zu lernen und zu lehren, zu beobachten und auszuüben. R. Zadok spricht: Mache sie nicht zu einer Krone, dich damit groß zu machen, und nicht zu einer Hacke, damit zu graben. Und so hat bereits Hillel gesagt: „Wer sich der Krone bedient, schwindet dahin.“ Somit lernst du: Wer von den Worten der Tora Nutzen zieht, der nimmt sein Leben fort aus der Welt.",
+ "R. Jose sagt: Wer die Tora ehrt, wird selbst von den Menschen geehrt, wer aber die Tora entweiht, wird selbst von den Menschen gering geschätzt.",
+ "R. Ismael, dessen Sohn, spricht: Wer sich vom Richten zurückhält, der befreit sich von Feindschaft. Raub und vergeblichem Schwören; wer aber dreist Gesetzesentscheidungen trifft, der ist ein Thor, ein Frevler und ein Hochmütiger.",
+ "Derselbe spricht ferner: Sei kein Einzelrichter, denn einzeln zu richten vermag nur der Einzige; und sprich nicht : „Nehmet meine Meinung an!“; denn sie haben die Befugnis, nicht du.",
+ "R. Jonathan spricht: Wer die Tora hält in Armut, der wird sie endlich im Reichtum halten können; wer aber die Tora vor Reichtum vernachlässigt, der wird sie endlich vor Armut vernachlässigen müssen.",
+ "R. Meir spricht: Beschränke dich im Geschäfte und beschäftige dich mit der Tora, und sei gegen Jedermann demütig. Wenn du im Torastudium müßig bist, so hast du viele Müßiggänger dir entgegen, wenn du aber dich mit der Tora mühest, so ist bei Ihm reicher Lohn, dir zu geben.",
+ "R. Elieser, Sohn Jakob’s, spricht: Wer ein Gebot erfüllt, erwirbt sich einen Fürsprecher, und wer eine Sünde begeht, erwirbt sich einen Ankläger. Busse und gute Werke sind wie ein Schild vor dem Strafgericht. R. Jochanan, der Sandalenmacher, spricht: Jede Vereinigung, die im Namen Gottes stattfindet, wird zuletzt bestehen, die aber nicht im Namen Gottes stattfindet, wird zuletzt nicht bestehen.",
+ "R. Eleasar, Sohn Schammua’s, spricht: Es sei die Ehre deines Schülers dir so lieb, wie deine eigne, und die Ehre deines Genossen wie die Ehrfurcht vor deinem Lehrer und die Ehrfurcht vor deinem Lehrer wie die Ehrfurcht vor Gott.",
+ "R. Jehuda spricht: Sei vorsichtig im Lehren, denn ein Versehen beim Lehren gilt als eine vorsätzliche Übertretung. R. Simon spricht: Es gibt drei Kronen: Die Krone der Tora, die Krone des Priestertums und die Krone des Königtums; die Krone des guten Namens aber überragt sie alle.",
+ "R. Nehorai spricht: Wandere aus nach einem Orte, wo Tora ist — sage nicht, sie werde dir nachkommen, — denn deine Genossen erhalten sie in deiner Hand, und auf deine Einsicht stütze dich nicht.",
+ "R. Jannai spricht: Wir vermögen weder das Glück der Frevler noch die Leiden der Gerechten zu erklären. R. Mathia, Sohn Cheresch’, spricht: Komme Jedermann mit dem Gruß zuvor, sei ein Schweif der Löwen und nicht das Haupt von Füchsen.",
+ "R. Jakob spricht: Diese Welt gleicht dem Vorzimmer zu der künftigen Welt; rüste dich im Vorzimmer, damit du in den Speisesaal eintreten kannst.",
+ "Er spricht ferner: Wertvoller ist eine Stunde in Busse und guten Werken in dieser Welt, als das ganze Leben der künftigen Welt; doch besser ist eine Stunde der Seligkeit in der zukünftigen Welt, als alles Leben in dieser Welt.",
+ "R. Simon, Sohn Eleasars, spricht: Besänftige nicht deinen Nächsten im Augenblicke seines Zornes, tröste ihn nicht, so lange sein Toter vor ihm liegt, löse ihm das Gelübde nicht im Augenblicke seines Gelobens, und bestrebe dich nicht, ihn zu sehen zur Zeit seiner Erniedrigung.",
+ "Samuel, der Kleine, spricht: Wenn dein Feind fällt, freue dich nicht, und wenn er strauchelt, frohlocke nicht dein Herz; der Ewige könnte es sehen und es missfiele ihm, und er wendet von ihm seinen Zorn.",
+ "Elischa, Sohn Abuja’s, spricht: Wer als Kind lernt, womit ist der zu vergleichen? Mit der Tinte, auf neues Papier geschrieben; und wer im Alter lernt, womit ist der zu vergleichen? Mit der Tinte, auf verlöschtes Papier geschrieben. R. Jose, Sohn Jehuda’s, aus Kephar Hababli spricht: Wer von den Kindern lernt, mit wem ist der zu vergleichen? Mit einem, der unreife Trauben isst und Wein aus seiner Kelter trinkt; wer aber von Alten lernt, mit wem ist der zu vergleichen? Mit dem, der reife Trauben isst und alten Wein trinkt. Rabbi spricht: Schaue nicht auf den Krug, sondern auf das, was darin ist; es gibt einen neuen Krug, der voll ist alten Weines, und es gibt einen alten, in dem nicht einmal neuer Wein ist.",
+ "R. Eleasar Hakkappar spricht: Der Neid, die Begierde und die Ehrsucht bringen den Menschen aus der Welt.",
+ "Er spricht ferner: die Geborenen sind bestimmt zu sterben die Gestorbenen — wieder aufzuleben, und die Lebenden gerichtet zu werden, damit man wisse, kund gebe und es erkannt werde, dass Er Gott ist, Er der Bildner, Er der Schöpfer, Er der Aufmerker, Er der Richter, Er der Zeuge, Er der Kläger, Er der einst richten wird, gebenedeiet sei Er! Denn es gibt vor ihm kein Unrecht, kein Vergessen, kein Ansehen der Person, keine Annahme von Bestechung. Wisse auch, dass Alles nach Rechnung geschieht, und möge deine Leidenschaft dich nicht sicher machen, das Grab werde eine Zufluchtsstätte für dich sein; denn wider Willen wurdest du gebildet, wider Willen geboren, wider Willen lebst du, wider Willen stirbst du, und wider Willen wirst du einst Rechenschaft und Rechnung ablegen vor dem Könige aller Könige, dem Heiligen, gebenedeiet sei Er."
+ ],
+ [
+ "Mit zehn Aussprüchen ist die Welt erschaffen worden. Was will dies lehren? Sic hätte doch mit Einem Ausspruche erschaffen werden können. Nur um die Frevler, welche eine Welt, die mit zehn Aussprüchen erschaffen worden, zu Grunde richten, desto mehr zu bestrafen, und um den Gerechten, welche die Welt, die mit zehn Aussprüchen erschaffen worden, erhalten, einen desto besseren Lohn zu erteilen.",
+ "Zehn Geschlechter sind von Adam bis Noach, um kund zu tun, wie viel Langmut vor Ihm waltet; denn alle Geschlechter erzürnten Ihn fortwährend, ehe Er über sie die Wasser der Sintfluth brachte. Zehn Geschlechter sind von Noach bis Abraham, um kund zu tun, wie viel Langmut vor Ihm waltet; denn alle Geschlechter erzürnten Ihn fortwährend, bis unser Vater Abraham kam und den für alle bestimmten Lolin übernahm.",
+ "Mit zehn Prüfungen ward unser Vater Abraham geprüft, und er bestand sie alle, um kund zu tun, wie groß die Liebe unseres Vaters Abraham war.",
+ "Zehn Wunder geschallen unseren Vätern in Ägypten und zehn am Meere. Zehn Plagen brachte der Heilige, gebenedeiet sei Er, über die Ägypter in Ägypten und zehn am Meere. Mit zehn Versuchungen versuchten unsere Väter den Heiligen, gebenedeiet sei Er, in der Wüste, denn es heißt (Num. 14, 22): Und sie versuchten mich zehnmal und gehorchten nicht meiner Stimme.",
+ "Zehn Wunder geschahen unseren Vätern im Heiligtume: Nie gebar ein Weib unzeitig vom Geruche des heiligen Fleisches; nie wurde das heilige Fleisch übelriechend; nie wurde eine Fliege im Schlachthause gesehen; nie widerfuhr dem Hohenpriester am Versöhnungstage ein nächtlicher Zufall; nie verlöschte der Regen das Feuer des Altarholzes; nie bezwang der Wind die Rauchsäule; nie ward am Omer, an den beiden Broten und am Schaubrote eine Untauglichkeit gefunden; sie standen gedrängt und konnten sich bequem niederwerfen; nie schädigte eine Schlange oder ein Skorpion in Jerusalem; und nie sagte Einer zum Andern: „Mir ist der Ort zu enge, dass ich in Jerusalem übernachten soll“.",
+ "Zehn Dinge wurden am Vorabend des Sabbats in der Abenddämmerung erschaffen. Es sind folgende: Der Schlund der Erde, die Öffnung des Brunnens, der Mund der Eselin, der Regenbogen, das Manna, der Stab, der Schamir, die Schrift, die Inschrift und die Tafeln. Einige sagen: Auch die Dämonen, das Grab des Moses und der Widder unseres Vaters Abraham. Noch Andere sagen: Auch „Zange wird mit Zange gefertigt.“",
+ "Sieben Dinge (sind) an dem Ungebildeten und sieben am Weisen (zu finden): Der Weise redet nicht vor dem, der ihn an Weisheit übertrifft; er fällt seinem Genossen nicht ins Wort; er übereilt sich nicht zu antworten ; er fragt was zur Sache gehört und antwortet nach der Norm ; er bespricht das Erste zuerst und das Letzte zuletzt; worüber er Nichts gehört hat, spricht er: „Ich habe Nichts gehört;„ und er gesteht die Wahrheit zu; das Entgegengesetzte von diesem Allen findet sich beim Ungebildeten.",
+ "Sieben Arten von Strafen kommen in die Welt wegen sieben verschiedener Klassen von Übertretungen: Verzehntet ein Teil und ein Teil verzehntet nicht, so kommt Hungersnot aus Dürre, so dass ein Teil hungert und ein Teil satt wird; verzehntet man ganz und gar nicht, so kommt eine Hungersnot durch Unruhen und Dürre; nehmen alle nicht die Challa, so kommt eine Hungersnot der Vernichtung. Pest kommt in die Welt wegen der in der Tora gesetzten Todesstrafen, die nicht dem Gerichte übergeben sind, und wegen der Früchte des siebenten Jahres. Das Schwert kommt in die Welt wegen der Verzögerung des Rechtes, wegen Krümmung des Rechtes und wegen derer, welche gegen die feststehende Norm gesetzliche Entscheidungen treffen.",
+ "Böses Gewild kommt in die Welt wegen vergeblichen Schwörens und wegen Entweihung des Gottesnamens. Verbannung kommt in die Welt wegen Götzendienstes, Unzucht, Blutvergießens und wegen Unterlassung, den Boden brach liegen zu lassen. In vier Zeitabschnitten nimmt die Pest überhand: Im vierten und siebenten Jahre und beim Ausgange des siebenten Jahres und beim Ausgange des Hüttenfestes eines jeden Jahres. Im vierten Jahre wegen des (vernachlässigten) Armenzehnten des Dritten; im siebenten wegen des (vernachlässigten) Armenzehnten des sechsten; beim Ausgange des siebenten Jahres, wegen der Früchte des siebenten Jahres und beim Ausgange des Hüttenfestes eines jeden Jahres wegen des Raubes der Armengaben.",
+ "Vier Sinnesarten gibt es unter den Menschen: Wer spricht: „Das Meine ist mein und das Deine dein“, dies ist eine mittelmäßige Sinnesart; Einige sagen: Dies ist die Sinnesart Sodoms. „Das Meine ist dein und das Deine mein,“ (dies spricht) ein Unwissender. „Das Meine ist dein und das Deine (auch) dein“, (so spricht) ein Frommer. „Das Deine ist mein und das Meine auch mein,“ (das spricht) ein Frevler.",
+ "Viererlei Gemütsarten gibt es: Wer leicht zu erzürnen und leicht zu besänftigen ist, dessen Gewinn geht in dessen Schaden auf; wer schwer zu erzürnen und schwer zu besänftigen ist, dessen Schaden geht in dessen Gewinn auf; wer schwer zu erzürnen und leicht zu besänftigen ist, der ist ein Frommer; wer leicht zu erzürnen und schwer zu besänftigen ist, der ist ein Frevler.",
+ "Vier Eigenschaften sind an den Schülern zu finden: Wer schnell im Auffassen und schnell im Vergessen ist, dessen Gewinn geht in dessen Schaden auf; wer schwer im Auffassen und schwer im Vergessen ist, dessen Schaden geht in dessen Gewinn auf; wer schnell im Auffassen und schwer im Vergessen ist, der hat ein gutes Teil; wer schwer im Auffassen und leicht im Vergessen ist, der hat ein schlechtes Teil.",
+ "Vier Arten gibt es hinsichtlich des Almosen-Spendens: Wer selbst gerne gibt, aber nicht will, dass Andere geben, der ist missgünstig Betreffs des Vermögens Anderer; (wer will) dass Andere geben, nicht aber, dass er gebe, der ist missgünstig in Bezug auf das Seinige; (wer will) dass er gebe und Andere geben, der ist ein Frommer; (wer will) dass er nicht gebe und Andere nicht geben, der ist ein Frevler.",
+ "Vier Arten gibt es hinsichtlich des Besuchens des Lehrhauses: Wer dahin geht, aber nicht ausübt, hat den Lohn für das Gehen; wer ausübt und nicht hingeht, hat den Lohn für das Ausüben; wer hingeht und ausübt, ist ein Frommer; wer nicht hingeht und nicht ausübt, ist ein Frevler.",
+ "Vier Arten gibt es unter denen, die vor den Weisen sitzen: Schwamm, Trichter, Seiher und Schwinge. Schwamm, der Alles aufsaugt; Trichter, der hier aufnimmt und da hinauslässt; Seiher, der den Wein hinauslässt und die Hefen zurückbehält; die Schwinge, die das Staubmehl hinauslässt und das Kernmehl zurückbehält.",
+ "Jede Liebe, die von einer Sache abhängig ist, — hört die Sache auf, hört die Liebe auf; die aber von keiner Sache abhängt, hört niemals auf. Welches ist eine Liebe, die von einer Sache abhängig ist? Das ist die Liebe von Amnon und Tamar; die von keiner Sache abhängende ist die Liebe von David und Jonathan.",
+ "Jeder Streit, der im Namen Gottes geführt wird, hat zuletzt bleibenden Erfolg; der aber nicht im Namen Gottes geführt wird, hat keinen bleibenden Erfolg. Welches ist ein Streit, der im Namen Gottes geführt wird? Das ist der Streit von Hillel und Schammai; der nicht im Namen Gottes geführte, das ist der Streit von Korach und seiner ganzen Rotte.",
+ "Wer Viele zur Gerechtigkeit führt, der wird nicht in Sünde geraten; wer aber Viele zur Sünde verleitet, dem wird nicht die Gelegenheit geboten, Busse zu tun. Moses war gerecht und führte Viele zur Gerechtigkeit; so wird das Verdienst der Vielen ihm angerechnet, denn es heißt (Deut. 33,21): „Die Gerechtigkeit des Ewigen hat er geübt und seine Rechte mit Israel. “ Jerobeam, Sohn Nebats, aber sündigte und verleitete Viele zur Sünde, so wird die Sünde der Vielen ihm angerechnet, denn es heißt (1. Kön. 15, 30): Wegen der Sünden Jerobeam’s, die er begangen und wozu er Israel verleitet.",
+ "Jeder, der folgende drei Dinge an sich hat, gehört zu den Schülern unseres Vaters Abraham; wer aber drei andere Dinge an sich hat, gehört zu Schülern des ruchlosen Bileam. Ein gutes Auge, ein bescheidenes Gemüt und ein demütiger Sinn sind Kennzeichen der Schüler unseres Vaters Abraham. Ein böses Auge, ein stolzer Sinn und eine unmäßige Gier sind Kennzeichen der Schüler des ruchlosen Bileam. Was ist der Unterschied zwischen den Schülern unseres Vaters Abraham und den Schülern des ruchlosen Bileam? Die Schüler unseres Vaters Abraham genießen in dieser Welt und ererben die zukünftige Welt, wie es heißt (Spr. 8, 21): „Ich lasse erben meine Freunde wesentliches Gut und ihre Schätze fülle ich. “ denn es heißt (Ps. 55, 24): „Du aber, o Gott, stürzest sie hinab in die Grube des Verderbens; die Männer der Blutschuld und des Truges erreichen nicht die Hälfte ihrer Tage; ich aber vertraue auf Dich.“",
+ "Jehuda, Sohn Thema’s, spricht: Sei mutig wie der Leopard, leicht wie der Adler, schnell wie der Hirsch und stark wie der Löwe, den Willen deines Vaters im Himmel zu vollziehen. Derselbe spricht ferner: Wer frechen Angesichts ist, kommt in die Hölle; wer verschämten Angesichts — in das Paradies. Möge es Dir wohlgefällig sein, Ewiger, unser Gott und Gott unserer Väter, dass erbauet werde das Heiligtum bald in unseren Tagen, und gib uns unseren Anteil an Deiner Lehre!",
+ "Derselbe spricht ferner: Fünf Jahre alt zu Mikra, zehn Jahre alt zu Mischna, dreizehn Jahre alt zu Gebotsübungen, fünfzehn Jahre alt zum Talmud, achtzehn Jahre alt zum Trauhimmel, zwanzig Jahre alt zum Erstreben, dreißig Jahre alt zur Kraft, vierzig Jahre alt zur Einsicht, fünfzig Jahre alt zum Rate, sechzig Jahre alt zum Alter, siebzig Jahre alt zum Greisenalter, achtzig Jahre alt zum hohen Alter neunzig Jahre alt zum Niedergebeugtsein, hundert Jahre alt wie gestorben und aus der Welt fort gegangen und geschwunden.",
+ "Ben Bag Bag spricht: Wende sie hin und wende sie her, denn Alles ist in ihr; schaue in sie hinein und werde grau und alt in ihr, und von ihr weiche nicht; denn es gibt kein besseres Maß als diese.",
+ "Ben He He spricht: Je nach der Mühe der Lohn."
+ ],
+ [
+ "R. Meir spricht: Wer mit der Lehre sich um ihrer selbst willen beschäftigt, erlangt viele Dinge; ja noch mehr, die ganze Welt ist es wert, für ihn allein da zu sein. Er heißt ein Freund, Liebling (Gottes), er liebt Gott, er liebt die Menschen, er erfreut Gott und erfreut die Menschen. Sie (die Lehre) bekleidet ihn mit Demut und Gottesfurcht, macht ihn geeignet, ein Gerechter und Frommer zu sein, redlich und treu, hält ihn fern von der Sünde, bringet ihn nahe jeglichem Verdienste, und man gewinnt von ihm Rat und Hilfe, Einsicht und Stärke; denn es heißt (Spr. 8, 14): Mein ist Rat und Hilfe, ich bin die Einsicht, mein ist die Stärke. Und sie verleihet ihm Königtum und Herrschaft und Forschung des Rechts, und ihm entdeckt man die Geheimnisse der Lehre. Er wird wie ein Quell, der nie versiegt, und wie ein Strom, der immer stärker wird ; und er ist bescheiden und langmütig und Kränkung vergebend ; und sie erhebt und erhöht ihn über alle Wesen.",
+ "Es spricht R. Josua, Sohn Levi’s: An jedem Tage geht eine Himmelsstimme vom Berge Choreb aus und ruft aus und spricht: Weh den Menschen ob der Kränkung, die sie der Tora antun! Denn wer sich nicht mit der Tora beschäftigt, wird ein Ausgestoßener genannt, von dem es heißt (Spr. 11,22): Ein goldener Nasenring im Rüssel eines Schweines — ein schönes Weib, dem Verstand fehlt. Und es heißt (Exod. 32,16): Die Tafeln waren ein Werk Gottes, und die Schrift — eine Schrift Gottes war sie, gegraben (חרות) auf die Tafeln; lies nicht הׇרות (gegraben), sondern חֵרות (Freiheit); denn du findest keinen wahrhaft Freien, als den, der mit dem Erlernen der Tora sich befasst. Und wer mit der Lehre sich beschäftigt, der steigt immer höher, wie es heißt (Num. 21,19): Vom Geschenke zum Gotteserbe und vom Gotteserbe zu den Höhen.",
+ ". Wer von seinem Nächsten lernt einen Abschnitt, einen Lehrsatz, einen Vers oder einen Ausdruck, ja nur einen Buchstaben, der muss ihn in Ehren halten. Denn so finden wir’s bei David, dem Könige von Israel, der von Achithofel nichts als nur zwei Dinge gelernt hatte, und er nannte ihn seinen Meister, seinen Lehrer und seinen Freund; denn es heißt (Psalm 55, 14): Aber du, ein Mensch, gleich mir an Wert, mein Lehrer und Freund. Kann man hier nicht vom Geringeren aufs Schwerere schließen? Wenn David, der König von Israel, der von Achithofel nur zwei Dinge gelernt hatte, ihn nannte Meister, Lehrer und Freund, — der von seinem Nächsten lernt einen Abschnitt, einen Lehrsatz, einen Vers oder einen Ausdruck, ja nur einen Buchstaben, um wie viel mehr muss er ihn in Ehren halten! Ehre aber gebührt nur den Weisen, denn es heißt (Spr. 3, 35, 28, 10): Ehre erwerben die Weisen, und die Frommen ererben das Gut. Ein Gut aber ist nur die Tora; denn es heißt (Spr. 4, 2): Denn Lehre des Guten habe ich euch gegeben, meine Tora, verlasset sie nicht.",
+ "Das ist die rechte Weise für die Tora: iss Brot mit Salz, und trink’ Wasser nach Maß, und schlafe auf der Erde, lebe ein Leben der Entbehrung, und mühe dich mit der Tora. Tust du also, dann Heil dir und wohl dir! Heil dir in dieser Welt und wohl dir in der zukünftigen Welt.",
+ "Strebe nicht nach Größe und geize nicht nach Ehre. Mehr als du lernst, tue. Und lass dich nicht gelüsten nach der Tafel der Könige; denn dein Tisch steht höher als ihre Tafel und deine Krone höher als die ihre. Dein Arbeitsherr aber ist zuverlässig, dass Er dir den Lohn deiner Arbeit bezahlen wird.",
+ "Größer ist die Tora als das Priestertum und das Königtum. Denn das Königtum wird erworben durch dreißig Vorzüge und das Priestertum durch vierundzwanzig; die Tora aber wird erworben durch achtundvierzig Dinge. Folgende sind es: durch Lernen, durch Aufhorchen des Ohres, durch geordnete Ausspräche der Lippen, durch Einsicht des Herzens, durch Scheu, Ehrfurcht, Demut, Freudigkeit, Reinheit, durch den Verkehr mit Weisen, durch Anschluss an Genossen, durch Besprechung mit Schülern, durch Bedächtigkeit, durch Kenntnis der Bibel und der Mischna, durch wenig Handel, durch wenig Verkehr mit dem Weltwesen, durch Minderung der Genüsse, durch Beschränkung im Schlafe, Beschränkung in der Unterhaltung und im Scherze, durch Geduld, ein gutes Herz, den Glauben an die Weisen, durch Ertragen von Leiden, dadurch dass man seine Stelle kennt, sich freut mit seinem Teile und einen Zaun macht um sein Wort und sich selbst kein Verdienst anrechnet; wer beliebt ist, wer Gott liebt und die Menschen liebt und Wohltun liebt und Redlichkeit liebt und die Zurechtweisungen liebt und fern sich hält von Ehren, und dessen Sinn sich nicht überhebt wegen seiner Gelehrsamkeit ; wer nicht an Gesetzesentscheidungen Freude hat, seinem Nächsten das Joch tragen hilft und ihn stets nach günstiger Seite beurteilt, ihn auf die Wahrheit bringt und ihm zum Frieden verhilft; wer sich in seinem Lernen besinnt; wer fragt und antwortet, hört und zulernt; wer lernt, um zu lehren, lernt, um auszuüben, wer seinen Lehrer weise macht, und der genau das ihm Überlieferte wiedergibt, und wer ein jedes Wort im Namen seines Urhebers ausspricht. Du hast es ja erfahren, dass wer ein Wort im Namen seines Urhebers ausspricht, Erlösung in die Welt bringt; denn es heißt (Esther 2, 22) : Und Esther sagte es dem Könige im Namen des Mordechai.",
+ "Groß ist die Tora, denn sie gewährt Leben dem, der sie befolgt, in dieser und in der zukünftigen Welt; denn es heißt (Spr. 4, 22): Leben sind sie denen, die sie gefunden, und dem ganzen Leibe Heilung; und ferner (Spr. 3, 8): Eine Heilung wird sie sein deinem Leibe und ein Saft für deine Gebeine; und ferner (Spr. 3, 18): Ein Baum des Lebens ist sie den an ihr Festhaltenden, und die sie erfassen, sind selig gepriesen; und ferner (Spr. 1, 9): Ein anmutiger Kranz sind sie um dein Haupt und ein Geschmeide um deinen Hals; und ferner (Spr. 4, 9): Sie wird auf dein Haupt setzen einen anmutigen Kranz, mit einer zierenden Krone wird sie dich umgeben; und ferner (Spr. 9, 11): Durch mich werden deiner Tage viel sein und sich dir mehren Jahre des Lebens; ferner (Spr. 3, 16): Dauer der Tage ist in ihrer Rechten, in ihrer Linken Reichtum und Ehre; und ferner (Spr. 3, 2): Denn Dauer der Tage und Jahre des Lebens und Frieden werden sie dir mehren.",
+ "R. Simon, Sohn Jehuda’s, im Namen von R. Simon, Sohne Jochai’s, spricht: Schönheit, Kraft, Reichtum, Ehre, Weisheit, Alter, Greisenhaupt und Kindersegen sind ein Schmuck für die Frommen und ein Schmuck für die Welt; denn es heißt (Spr. 16, 31): Eine Krone des Schmuckes ist das greise Haupt, auf dem Wege der Gerechtigkeit wird es gefunden; und ferner (Spr. 20, 29): Die Zierde der Jünglinge ist ihre Kraft, und der Schmuck der Alten ist das greise Haupt; und ferner (Spr. 14, 24): Eine Krone der Weisen ist ihr Reichtum; und ferner (Spr. 17, 6): Die Krone der Greise sind Kindeskinder und der Schmuck der Kinder ihre Eltern; und ferner (Jes. 24,23): Und es errötet der Mond und es schämt sich die Sonne; denn es regiert der Ewige der Heerschaaren auf dem Berge Zijon und in Jerusalem, und Angesichts seiner Ältesten ist Herrlichkeit. Rabbi Simon, Sohn Menasja’s spricht: Diese sieben Eigenschaften sind alle zur Verwirklichung gelangt in Rabbi und seinen Kindern.",
+ ". Es erzählt R. Jose, Sohn Kisma’s: Einst ging ich auf dem Wege und es begegnete mir ein Mann. Er bot mir den Friedensgruß und ich erwiderte ihn. Da sprach er zu mir: Rabbi, aus welchem Orte bist du? Da sagte ich zu ihm: Aus einer großen Stadt von Weisen und Schriftgelehrten. Da sprach er zu mir: Rabbi, würdest du dich entschließen, bei uns zu wohnen an unserem Orte? und ich biete dir eine Million Golddenare und Edelsteine und Perlen. Da sprach ich zu ihm: Wenn du mir gäbest alles Silber und Gold und alle Edelsteine und Perlen der Welt, so wohne ich nur an einem Orte der Tora. So heißt es im Psalmenbuche von David, dem Könige Israel’s (Ps. 119, 72): Lieber ist mir die Lehre Deines Mundes als Tausende von Gold und Silber. Ja noch mehr! in der Scheidestunde geleiten den Menschen nicht Silber und nicht Gold und nicht Edelsteine und Perlen, sondern nur Tora und edle Werke allein; denn es heißt (Spr. 6, 22): Wenn du gehest, wird sie dich geleiten; wenn du dich hinlegst, wird sie über dich wachen; und erwachst du, so unterhält sie dich. „Wenn du gehest, wird sie dich geleiten“ — in dieser Welt; „wenn du dich hinlegst, wird sie über dich wachen“ — im Grabe; „wenn du erwachst, so unterhält sie dich“ —in der künftigen Welt. Ferner heißt es (Chaggai 2,8): Mein ist das Silber, mein das Gold, spricht der Ewige der Heerschaaren.",
+ "Fünf Dinge hat der Heilige, gebenedeiet sei Er, als sein besonderes Eigentum in der Welt bezeichnet; folgende sind es: Die Tora ist ein Eigentum, Himmel und Erde ein Eigentum, Abraham ein Eigentum, Israel ein Eigentum, der heilige Tempel ein Eigentum. Die Tora — nach welcher Stelle der Schrift? denn es heißt (Spr. 8, 22): Der Ewige hat mich geeignet als den Erstling seines Weges, das erste seiner Werke seit der Urzeit. — Himmel und Erde nach welcher Stelle? denn es heißt (Jes. 66, 1): Also spricht der Ewige: Der Himmel ist mein Thron und die Erde der Schemel meiner Füße; wo ist ein Haus, das ihr mir erbauen könntet, und wo ein Ort zu meiner Ruhestatt? Und ferner (Ps. 104, 24): Wie viel sind Deine Werke, Ewiger! sie alle hast Du mit Weisheit gemacht; voll ist die Erde Deines Eigentums. — Abraham nach welcher Stelle? denn es heißt (Gen. 14, 19): Und er segnete ihn und sprach: Gesegnet sei Abram dem höchsten Gotte, dem Eigner des Himmels und der Erde. — Israel nach welcher Stelle? denn es heißt (Exod. 15, 16): Bis hinübergezogen Dein Volk, Ewiger! bis hinübergezogen das Volk, das Du Dir geeignet; und ferner (Ps. 16, 3): Die Heiligen, die auf Erden sind, und Edlen — all mein Wohlgefallen ist an ihnen. Der heilige Tempel nach welcher Stelle? denn es heißt (Exod. 15, 17): Die Stätte, die zu Deinem Sitze Du gemacht, Ewiger! das Heiligtum, Herr, das deine Hände eingerichtet; und ferner (Ps. 78, 54): Und Er brachte sie in sein heiliges Gebiet, zum Berge, den sich geeignet seine Rechte.",
+ "Alles, was der Heilige, gebenedeiet sei Er, erschaffen in seiner Welt, hat Er nur zu seiner Verherrlichung erschaffen; denn es heißt (Jes. 43, 7): Alles, was sich nennt nach meinem Namen, habe Ich zu meiner Ehre geschaffen, gebildet und bereitet. Und ferner (Exod. 15, 18): Der Ewige wird regieren immer und ewig."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
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@@ -0,0 +1,146 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.",
+ "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.",
+ "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.",
+ "Yose ben Yoezer (a man) of Zeredah and Yose ben Yohanan (a man) of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.",
+ "Yose ben Yochanan (a man) of Jerusalem used to say: Let thy house be wide open, and let the poor be members of thy household. Engage not in too much conversation with women. They said this with regard to one’s own wife, how much more [does the rule apply] with regard to another man’s wife. From here the Sages said: as long as a man engages in too much conversation with women, he causes evil to himself, he neglects the study of the Torah, and in the end he will inherit gehinnom.",
+ "Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.",
+ "Nittai the Arbelite used to say: keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution.",
+ "Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement.",
+ "Shimon ben Shetach used to say: be thorough in the interrogation of witnesses, and be careful with your words, lest from them they learn to lie.",
+ "Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.",
+ "Abtalion used to say: Sages be careful with your words, lest you incur the penalty of exile, and be carried off to a place of evil waters, and the disciples who follow you drink and die, and thus the name of heaven becomes profaned.",
+ "Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.",
+ "He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; one who makes [unworthy] use of the crown [of learning] shall pass away.",
+ "He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?",
+ "Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance.",
+ "Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.",
+ "Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.",
+ "Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16)."
+ ],
+ [
+ "Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.",
+ "Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].",
+ "Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.",
+ "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.",
+ "He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.",
+ "Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.",
+ "He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of Torah, he has acquired life in the world to come.",
+ "Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.",
+ "He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.",
+ "They [each] said three things: Rabbi Eliezer said: Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death. And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.",
+ "Rabbi Joshua said: an evil eye, the evil inclination, and hatred for humankind put a person out of the world.",
+ "Rabbi Yose said: Let the property of your fellow be as precious unto you as your own; Make yourself fit to study Torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of heaven.",
+ "Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for He is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.",
+ "Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor.",
+ "Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.",
+ "He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come."
+ ],
+ [
+ "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be He.",
+ "Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Hananiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself” (Lamentations 3:28).",
+ "Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).",
+ "Rabbi Hananiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.",
+ "Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.",
+ "Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).",
+ "Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.",
+ "Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9). One could [have inferred that this is the case] even when his study proved [too] hard for him, therefore scripture says, “that they do not fade from your mind as long as you live” (ibid.). Thus, he is not mortally guilty unless he deliberately removes them from his heart.",
+ "Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.",
+ "He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.",
+ "Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.",
+ "Rabbi Ishmael said: be suppliant to a superior, submissive under compulsory service, and receive every man happily.",
+ "Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence.",
+ "He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).",
+ "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.",
+ "He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.",
+ "Rabbi Elazar ben Azariah said: Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom, there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no bread, there is no Torah; where there is no Torah, there is no bread. He used to say: one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it, as it is said, “He shall be like a bush in the desert, which does not sense the coming of good. It is set in the scorched places of the wilderness, in a barren land without inhabitant” (Jeremiah 17:6). But one whose deeds exceed his wisdom, to what may he be compared? To a tree whose branches are few but roots are many, so that even if all the winds in the world come and blow upon it, they cannot move it out of its place, as it is said, “He shall be like a tree planted by waters, sending forth its roots by a stream. It does not sense the coming of heat, its leaves are ever fresh. It has no care in a year of drought; it does not cease to yield fruit” (ibid, 17:8). ",
+ "Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days these, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom."
+ ],
+ [
+ "Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).",
+ "Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.",
+ "He used to say: do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.",
+ "Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.",
+ "Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.",
+ "Rabbi Yose said: whoever honors the Torah is himself honored by others, and whoever dishonors the Torah is himself dishonored by others.",
+ "Rabbi Ishmael his son said: he who refrains himself from judgment, rids himself of enmity, robbery and false swearing; But he whose heart is presumptuous in giving a judicial decision, is foolish, wicked and arrogant.",
+ "He used to say: judge not alone, for none may judge alone save one. And say not “accept my view”, for they are free but not you.",
+ "Rabbi Jonathan said: whoever fulfills the Torah out of a state of poverty, his end will be to fulfill it out of a state of wealth; And whoever discards the Torah out of a state of wealth, his end will be to discard it out of a state of poverty.",
+ "Rabbi Meir said: Engage but little in business, and busy yourself with the Torah. Be of humble spirit before all men. If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you",
+ "Rabbi Eliezer ben Jacob said: he who performs one commandment acquires for himself one advocate, and he who commits one transgression acquires for himself one accuser. Repentance and good deeds are a shield against punishment. Rabbi Yochanan Hasandlar said: every assembly which is for the sake of heaven, will in the end endure; and every assembly which is not for the sake of heaven, will not endure in the end.",
+ "Rabbi Elazar ben Shammua said: let the honor of your student be as dear to you as your own, and the honor of your colleague as the reverence for your teacher, and the reverence for your teacher as the reverence of heaven.",
+ "Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.",
+ "Rabbi Nehorai said: go as a [voluntary] exile to a place of Torah and say not that it will come after you, for [it is] your fellow [student]s who will make it permanent in your hand and “and lean not upon your own understanding” (Proverbs 3:5).",
+ "Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous. Rabbi Mathia ben Harash said: Upon meeting people, be the first to extend greetings; And be a tail unto lions, and not a head unto foxes.",
+ "Rabbi Jacob said: this world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banqueting-hall.",
+ "He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.",
+ "Rabbi Shimon ben Elazar said: Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.",
+ "Shmuel Hakatan said: “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from him” (Proverbs 24:17).",
+ "Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].",
+ "Rabbi Elazar Ha-kappar said: envy, lust and [the desire for] honor put a man out of the world.",
+ "He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He."
+ ],
+ [
+ "With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.",
+ "[There were] ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood. [There were] ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.",
+ "With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).",
+ "Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. [With] ten trials did our ancestors try God, blessed be He, in the Wilderness, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22).",
+ "Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.",
+ "Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.",
+ "[There are] seven things [characteristic] in a clod, and seven in a wise man: A wise man does not speak before one who is greater than he in wisdom, And does not break into his fellow’s speech; And is not hasty to answer; He asks what is relevant, and he answers to the point; And he speaks of the first [point] first, and of the last [point] last; And concerning that which he has not heard, he says: I have not heard; And he acknowledges the truth. And the reverse of these [are characteristic] in a clod.",
+ "Seven kinds of punishment come to the world for seven categories of transgression:When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.",
+ "Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.",
+ "There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.",
+ "There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.",
+ "There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.",
+ "There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.",
+ "There are four types among those who frequent the study-house (bet midrash):He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.",
+ "There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve.A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.",
+ "All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.",
+ "Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.",
+ "Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him, as it is said, “He executed the Lord’s righteousness and His decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I Kings 15:30).",
+ "Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit Gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).",
+ "Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah.",
+ "He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.",
+ "Ben Bag Bag said: Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.",
+ "Ben He He said: According to the labor is the reward."
+ ],
+ [
+ "The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.",
+ "Rabbi Joshua ben Levi said: every day a bat kol (a heavenly voice) goes forth from Mount Horeb and makes proclamation and says: “Woe unto humankind for their contempt towards the Torah”, for whoever does not occupy himself with the study of Torah is called, nazuf (the rebuked. As it is said, “Like a gold ring in the snout of a pig is a beautiful woman bereft of sense” (Proverbs 11:22). And it says, “And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets” (Exodus 32:16). Read not haruth [‘graven’] but heruth [‘freedom’]. For there is no free man but one that occupies himself with the study of the Torah. And whoever regularly occupies himself with the study of the Torah he is surely exalted, as it is said, “And from Mattanah to Nahaliel; and Nahaliel to Bamoth” (Numbers 21:19).",
+ "One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor; for so we find with David, king of Israel, who learned from Ahitophel no more than two things, yet called him his master, his guide and his beloved friend, as it is said, “But it was you, a man mine equal, my guide and my beloved friend” (Psalms 55:14). Is this not [an instance of the argument] “from the less to the greater” (kal vehomer)? If David, king of Israel who learned from Ahitophel no more than two things, nevertheless called him his master, his guide and his beloved friend; then in the case of one who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, all the more so he is under obligation to treat him with honor. And “honor’” means nothing but Torah, as it is said, “It is honor that sages inherit” (Proverbs 3:35). “And the perfect shall inherit good” (Proverbs 28:10), and “good” means nothing but Torah, as it is said, “For I give you good instruction; do not forsake my Torah” (Proverbs 4:2).",
+ "Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come. ",
+ "Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.",
+ "Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).",
+ "Great is Torah for it gives life to those that practice it, in this world, and in the world to come, As it is said: “For they are life unto those that find them, and health to all their flesh” (Proverbs 4:22), And it says: “It will be a cure for your navel and marrow for your bones” (ibid. 3:8) And it says: “She is a tree of life to those that grasp her, and whoever holds onto her is happy” (ibid. 3:18), And it says: “For they are a graceful wreath upon your head, a necklace about your throat” (ibid. 1:9), And it says: “She will adorn your head with a graceful wreath; crown you with a glorious diadem” (ibid. 4:9) And it says: “In her right hand is length of days, in her left riches and honor” (ibid. 3:1, And it says: “For they will bestow on you length of days, years of life and peace” (ibid. 3:2).",
+ "Rabbi Shimon ben Menasya said in the name of Rabbi Shimon ben Yohai: Beauty, strength, riches, honor, wisdom, [old age], gray hair, and children are becoming to the righteous, and becoming to the world, As it is said: “Gray hair is a crown of glory (beauty); it is attained by way of righteousness” (Proverbs 16:31), And it says: “The ornament of the wise is their wealth” (ibid. 14:24), And it says: “The glory of youths is their strength; and the beauty of old men is their gray hair” (ibid. 20:29), And it says: “Grandchildren are the glory of their elders, and the glory of children is their parents” (ibid. 17:6), And it says: “Then the moon shall be ashamed, and the sun shall be abashed. For the Lord of Hosts will reign on Mount Zion and in Jerusalem, and God’s Honor will be revealed to his elders” (Isaiah 24:23). Rabbi Shimon ben Menasya said: these seven qualities, which the sages have listed [as becoming] to the righteous, were all of them fulfilled in Rabbi and his sons.",
+ "Rabbi Yose ben Kisma said: Once I was walking by the way when a man met me, and greeted me and I greeted him. He said to me, “Rabbi, where are you from?” I said to him, “I am from a great city of sages and scribes”. He said to me, “Rabbi, would you consider living with us in our place? I would give you a thousand thousand denarii of gold, and precious stones and pearls.” I said to him: “My son, even if you were to give me all the silver and gold, precious stones and pearls that are in the world, I would not dwell anywhere except in a place of Torah; for when a man passes away there accompany him neither gold nor silver, nor precious stones nor pearls, but Torah and good deeds alone, as it is said, “When you walk it will lead you. When you lie down it will watch over you; and when you are awake it will talk with you” (Proverbs 6:22). “When you walk it will lead you” in this world. “When you lie down it will watch over you” in the grave; “And when you are awake it will talk with you” in the world to come. And thus it is written in the book of Psalms by David, king of Israel, “I prefer the teaching You proclaimed to thousands of pieces of gold and silver” (Psalms 119:72), And it says: “Mine is the silver, and mine the gold, says the Lord of Hosts” (Haggai 2:8).",
+ "Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 14:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).",
+ "Whatever the Holy Blessed One created in His world, he created only for His glory, as it is said: “All who are linked to My name, whom I have created, formed and made for My glory” (Isaiah 43:7), And it says: “The Lord shall reign for ever and ever” (Exodus 15:18).
Said Rabbi Hananiah ben Akashya: It pleased the Holy Blessed One to grant merit to Israel, that is why He gave them Torah and commandments in abundance, as it is said, “The Lord was pleased for His righteousness, to make Torah great and glorious” (Isaiah 42:21)."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
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new file mode 100644
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+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Open Mishnah.json
@@ -0,0 +1,139 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "http://en.wikisource.org/wiki/Mishnah",
+ "versionTitle": "Open Mishnah",
+ "status": "locked",
+ "license": "CC-BY-SA",
+ "versionTitleInHebrew": "משנה פתוחה",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Moshe received the Torah from Sinai, and transmitted it to Yehoshua, and Yehoshua to the elders, and the elders to the prophets, and the prophets transmitted it to the men of the Great Assembly. They said three things, \"Be deliberate in judgment, stand up (establish) many students and make a fence for the Torah.\"",
+ "Shimon the Righteous was from the remnants of the Great Assembly. He would say, \"On three things the world stands: on the Torah, on the service and on acts of lovingkindness.\"",
+ "Antigonos, man of Sokho, received from Shimon the Righteous. He would say, \"Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward; and may the fear of Heaven be upon you.\"",
+ "Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from them. Yose ben Yoezer says, \"May your house be a meeting house for Sages, become dirty in the dust of their feet and drink their words thirstily.\"",
+ "Yose ben Yochanan, man of Jerusalem, says, \"May your home be open wide, may the poor be members of your household and do not increase conversation with the woman.\" They so stated with his wife; all the more so with the wife of his friend. From this, the sages said, \"Any time that a man increases conversation with the woman, he causes evil to himself and neglects the words of Torah; and, in his end, he inherits Geihinam.\"",
+ "Yehoshua ben Perachiah and Nitai of Arbel received from them. Yehoshua ben Perachia says, \"Make for yourself a mentor, acquire for yourself a friend and judge every person as meritorious.\"",
+ "Nitai of Arbel says: \"Distance [yourself] from a bad neighbor, do not befriend an evildoer and do not despair of punishment.\"",
+ "Yehuda ben Tabai and Shimon ben Shetach received from them. Yehuda ben Tabai says, \"Do not make yourself like the judges' advisers; and when the litigants are before you, they should be like evildoers in your eyes; and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment.\"",
+ "Shimon ben Shatach says, \"Examine the witnesses thoroughly, but be careful with your words, lest from them they learn to lie.\"",
+ "Shemayah and Avtalyon received from them. Shemayah says, \"Love work, hate lordship and do not become familiar with the government.\"",
+ "Avtalyon says, \"Sages, be careful with your words, lest you become obligated in an obligation of exile and are exiled to the place of evil waters, and the students who follow after you will drink and will die, and thus the name of Heaven is profaned.\"",
+ "Hillel and Shammai received from them. Hillel says, \"Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah.\"",
+ "He would say, \"Spread a name, lose his name. And one who does not increase [knowledge] ceases. And one who does not study is liable to die. And one who makes use of the crown [of learning] passes away.\"",
+ "He would say, \"If I am not for me, who will be for me? And when I am for myself, what am I? And if not now, when?\"",
+ "Shammai says, \"Make your Torah [study] fixed, say little and do much, and receive every person with a pleasant countenance.\"",
+ "Rabban Gamliel says, \"Make for yourself a mentor, remove yourself from doubt and do not frequently tithe by estimation.\"",
+ "Shimon, his son, says, \"All my days I grew up among the Sages, and I did not find anything good for the body except silence. And the exposition [of Torah] is not what is essential, but the action. And whoever increases words brings sin.\"",
+ "Rabban Shimon ben Gamliel says, \"On three things the world stands: on judgment, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'\""
+ ],
+ [
+ "Rabbi [Yehuda haNasi] said: Which is the straight path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it], And praiseworthy to him from [other] people. And be as careful with a light commandment as with a weighty one, for you do not know the reward given [for the fulfillment] of [the respective] commandments. Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it. And [weigh] the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it. Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book.",
+ "Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation; for the exertion [expended] in both of them causes sin to be forgotten. And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end and leads to sin. And all who work for the community, let them work for the [sake of the] name of Heaven; for the merit of their ancestors sustains them, And their righteousness (tsidkatam) will endure forever. And as for you [who work for the community, God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own].",
+ "Be careful about the government, as they approach a man only when they need him. They seem like good friends in good times, but they don't stay for him in time of his trouble.",
+ "He was accustomed to say: Make His [God's] will like your will, so that He will make your will like His will. Nullify your will to His will, so that He will nullify the will of others to your will. Hillel says: Do not separate yourself from the community. Do not believe in yourself until the day of your death. Do not judge your fellow until you come to his place. Do not say something that cannot be heard, for in the end it will be heard. Do not say, \"When I will be available I will study [Torah],\" lest you never become available. ",
+ "He was accustomed to say: A boor cannot fear sin. An ignorant person cannot be pious. A person prone to being ashamed cannot learn. An impatient person cannot teach. Not all who engage in a lot of business become wise. In a place where there is no man, strive to be a man.",
+ "He also saw a skull that was floating on top of the water. He said (to it): \"Since you drowned [others, others] drowned you. And in the end, those that drowned you will be drowned. ",
+ "He was accustomed to say: The more flesh, the more worms. The more possessions, the more worry. The more wives, the more witchcraft. The more maidservants, the more lewdness. The more man-servants, the more theft. The more Torah, the more life. The more sitting [and studying], the more wisdom. The more counsel, the more understanding. The more charity, the more peace. One who has acquired a good name has acquired for himself. One who has acquired words of Torah has acquired for himself the life of the World to Come.",
+ "Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned a lot of Torah, do not credit it favorably for yourself, because for this you were created. Rabbi Yochanan ben Zakkai had five students: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananya, Rabbi Yosi the Priest, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh. He would recount their praises: Rabbi Eliezer ben Horkenos is a pit covered in plaster that does not lose a drop. Rabbi Yehoshua ben Chananya--happy is the one who gave birth to him! Rabbi Yosi the Priest is pious. Rabbi Shimon ben Netanel fears sin. And Rabbi Elazar ben Arakh is an ever-strengthening fountain. He [Rabban Yochanan ben Zakkai] used to say: If all the sages of Israel were on one side of a balance scale, and Rabbi Eliezer ben Horkenos were on the other side, he [Rabbi Eliezer] would outweigh them all. Abba Shaul said in his name that if all the sages of Israel, including Rabbi Eliezer ben Horkenos, were on one side of a balance scale, and Rabbi Elazar ben Arakh were on the other side, he [Rabbi Elazar] would outweigh them all. ",
+ "He said to them: Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye. Rabbi Yehoshua says: A good friend. Rabbi Yosi says: A good neighbor. Rabbi Shimon says: Seeing the consequences of one's actions. Rabbi Elazar says: A good heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his. He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye. Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor. Rabbi Shimon says: One who borrows but does not repay. Borrowing from a person is like borrowing from the Omnipresent blessed be He, as it says (Psalms 37:21) \"The wicked borrow and do not repay, but the righteous one gives graciously.\" Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.",
+ "They said three things. Rabbi Eliezer says: The honor of your friend should be as dear to you as your own, and do not be easy to anger, and repent one day before your death. And warm yourself by the fire of the Sages, but be cautious around their coals that you should not be burned, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a Seraph, and all of their words are like burning coals.",
+ "Rabbi Yehoshua says: The evil eye, the evil inclination, and hatred of the creations remove a person from the world.",
+ "Rabbi Yosi says: The money of your friend should be as dear to you as your own. Prepare yourself to study Torah, for it is not an inheritance for you. All of your actions should be for the sake of Heaven.",
+ "Rabbi Shimon says: Be careful in the reciting of Shema (and praying). When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent, blessed be He, as it says (Joel 2, 13), \"For He is gracious and merciful, long-suffering and full of kindness, and repents of the evil.\" And do not be wicked in your own eyes.",
+ "Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah. Know before Whom you labor--the Master of your work is trustworthy to pay you the wage for your activity.",
+ "Rabbi Tarfon said: The day is short and the work is much, and the workers are lazy and the reward is great, and the Master of the house is pressing.",
+ "He used to say: It is not your responsibility to finish the work, but neither are you free to desist from it. If you have learned much Torah, your reward will be much; and the Master of your work is trustworthy to pay you the wage for your activity. And know, the giving of reward to the righteous is in the future to come."
+ ],
+ [
+ "Akavia ben Mahalalel said: Keep in mind three things, And you will not come into the hands of sin: Know: From where you came, And to where you are going, And before Whom you will have to give an account and a reckoning. From where did you come? From a putrid drop. And to where are you going? To a place of dust, worms, and maggots. And before Whom will you have to give an account and a reckoning? Before the King of kings, the Holy One, Blessed be He.",
+ "Rabbi Chanina, the Deputy High Priest, said: Pray for the welfare of the government, For were it not for the fear of it, One person would eat the other alive. Rabbi Chanania ben Tradyon said: [When] two sit together and there are no words of Torah [spoken] between them, This is a session of scorners, As it is said (in Psalm 1:1): “[Happy is the man who has] not . . . sat in the seat of the scornful.” But [when] two sit together and there are words of Torah [spoken] between them, The Divine Presence rests with them, As it is said (in Malachi 3:16): “Then they who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for them who feared the Lord and who thought upon His Name.” [The Mishnah asks:] I have no [Scriptural support for the proposition that the Divine Presence rests with them] except [with] two. From where [is there proof that] even [when there is only] one [person studying Torah], The Holy One, Blessed be He, determines a reward for him? As it is said (in Lamentations 3:28): “Though he sits alone and [meditates] in silence, yet he takes [a reward] to himself.”",
+ "",
+ "Rabbi Hanina the son of Hachinai says: He who stays awake at night, and wanders on a solitary road, and empties his heart for folly, is deemed by Scripture to be as if he was guilty [of an offense punishable by the forfeiture] of his life.",
+ "R. Nechunya b. Hakanah said: Anyone who accepts the yoke of Torah upon himself will have the yoke of kingship and the yoke of \"the way of the land\" lifted from him. And anyone who rejects from himself the yoke of Torah will have the yoke of kingship and the yoke of \"the way of the land\" placed upon him.",
+ "Rabbi Chalafta [ben Dosa] of Kfar Chananiah said: [When] ten sit together and occupy themselves with Torah, The Divine Presence rests among them, As it is said (in Psalm 82:1): “God stands in the congregation of God.” And from where [can one learn that the Divine Presence rests] even [among] five? As it is said (in Amos 9:6): “And He has founded His band upon the earth.” And from where [can one learn that the Divine Presence rests] even [among] three? As it is said (in Psalm 82:1): “In the midst of the judges He judges.” And from where [can one learn that the Divine Presence rests] even [with] two? As it is said (in Malachi 3:16): “Then they who feared the Lord spoke one with another, And the Lord hearkened, and heard.” And from where [can one learn that the Divine Presence rests] even [with] one? As it is said (in Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.”",
+ "Rabbi Elazar of Bartuta says: Give Him what is His, for you and yours are His. And so says David, \"For all things come of Thee, and of Thine own have we given Thee\" (I Chronicles 29:14). Rabbi Shimon says: He who is walking on his way while repeating his studies, and interrupts his studies and says, 'How lovely is this tree! And how lovely is this newly plowed field!' is deemed by Scripture to be as if he was guilty [of an offense punishable by the forfeiture] of his life.",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation, if there is no worldly occupation, there is no Torah. If there is no wisdom, there is no fear of God; if there is no fear of God, there is no wisdom. If there is no knowledge, there is no understanding; if there is no understanding, there is no knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour. He used to say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree who branches are many but whose roots are few; then the winds comes and uproots it and turns it upside down; as it is said; \"And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salt filled land which is uninhabitable.\" [Jeremiah 17:6]. But one whose deeds exceed one's wisdom, what is that person like? Like a tree whose branches are few, but whose roots are many; even if all the winds of the world were to come and blow upon it, they would not move it from its place, as it is said; \"He shall be like a tree planted by the waters, which spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit.\" [Jeremiah 17:8]."
+ ],
+ [
+ "Ben Zoma says: Who is the wise one? He who learns from all men, as it says, \"I have acquired understanding from all my teachers\" (Psalms 119:99). Who is the mighty one? He who conquers his desire, as it says, \"slowness to anger is better than a mighty person.\" (Proverbs 16:32). Who is the rich one? He who is happy with his lot, as it says, \"When you eat [from] the work of your hands, you will be happy, and it will be well with you\" (Psalms 128:2). \"You will be happy\" in this world, and \"it will be well with you\" in the world to come. Who is honored? He who honors the created beings, as it says, \"For, those who honor Me, I will honor; and those who despise me will be held in little esteem\" (I Samuel 2:30).",
+ "Ben Azzai says: Run to do an easy mitzvah, and flee from sin; since one mitzvah leads to another mitzvah, and one sin leads to another sin; since the reward for a mitzvah is another mitzvah, and the reward for one sin is another sin.",
+ "[Ben Azai] would say: Do not disparage anyone, and do not shun any thing. For you have no man who does not have [his] hour, and you have no thing which does not have a place.",
+ "Rabbi Levitas, a man of Yavneh, would say: Be very, very humble in spirit, for the hope of mortal man is with the worms. Rabbi Yochanan, son of Berukah would say: Whoever desecrates the Name of Heaven secretly, his punishment will be public. There is no differentiation between intentional and unintentional when it comes to desecration of God's name.",
+ "Rabbi Yishmael [his son] would say: One who studies Torah in order to teach will be given the opportunity to both study and to teach. One who studies in order to practice will be given the opportunity to study, to teach, to observe, and to practice. Rabbi Tzadok used to say: Do not make the Torah into a crown with which to aggrandize yourself, and don't use it as a spade with which to dig into them. Like Hillel used to say: One who makes use of the crown of the Torah will perish. Which infers that any one who exploits the words of the Torah removes themselves from the living world.",
+ "Rabbi Yosi says: One who honors the Torah will find themselves honored by others. One who desecrates the Torah will find themselves dishonored by others.",
+ "Rabbi Yishmael, his son, says: One who avoids judging spares themselves enmity, theft, and false oaths. One who issues hasty rulings in Torah matters is an imbecile, wicked, and arrogant.",
+ "He would say: Don't be a lone judge, for there is no lone judge aside from the One [God]. And don't say,\"Accept my opinion,\" for that is for them to decide; not you.",
+ "Rabbi Yonatan says: Anyone who implements the Torah in poverty, in the end will implement it in wealth. And anyone that disregards the Torah in wealth, will in the end disregard it in poverty.",
+ ".Rabbi Meir says: Engage minimally in business and fully engage with Torah. Be humble of spirit before everyone. If you neglect the Torah, many reasons for neglecting it will be presented to you. And if you engage laboriously in Torah, God has abundant reward to grant you.",
+ "Rabbi Eliezer son of Yaakov says: One who does a single good deed acquires a single defender. One who does a single sin acquires a single prosecutor. Repentance and good deeds are a shield against punishment. Rabbi Yochanan the shoemaker said: Every gathering that is for the sake of Heaven will endure. And every gathering that isn't for the sake of Heaven will not endure, in the end.",
+ ".Rabbi Elazar son of Shamua says: Let the honor of your student be as beloved to you as your own, and the honor of your fellow be like the reverence of your teacher, and the reverence of your teacher be like the reverence of Heaven.",
+ "Rabbi Yehuda says: Be careful when teaching, for your errors in teaching are considered as intentional transgression. Rabbi Shimon said: There are three crowns: the crown of Torah, the crown of priesthood and the crown of the monarchy - but the crown of a good name outweighs them all.",
+ "Rabbi Nehorai says: Exile yourself to a place of Torah, and don't say that the Torah will follow you, because it's your colleagues who will make it yours. Don't rely on your lone understanding.",
+ "Rabbi Yanai says: We don't have the ability to explain the success of the wicked or the suffering of the righteous. Rabbi Mattia son of Heresh said: Be the first to greet every person. And better a tail to lions than a head to foxes.",
+ "Rabbi Jacob says: This world is like a hallway to the future world. Prepare yourself in the hallway that you may enter into the banquet hall.",
+ "",
+ "Rabbi Shimon the son of Elazar says: Do not try to assuage the anger of your friend in the height of your friend's anger; do not try to comfort your friend when your friend's deceased lies before him; do not question your friend at the time your friend makes a vow; and do not seek to see your friend in the time of your friend's humiliation."
+ ],
+ [
+ "With ten utterances the world was created. And what is learned - couldn't it have been created by one utterance? Rather, [it was done this way] in order to punish the wicked who destroy the world that was created with ten utterances and to give reward to the righteous who sustain the world that was created with ten utterances.",
+ "There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them. There were ten generations from Noah to Abraham, to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham, our father, came and received the reward of them all.",
+ "With ten tests Abraham, our father, was tested - and he withstood them all; in order to show how great his love was, peace be upon him.",
+ "Ten miracles were performed for our ancestors in Egypt, And ten [miracles were performed] at the [Reed] Sea. [With] ten trials did our ancestors test the Holy One, Blessed be He, in the Wilderness, As it is said (in Numbers 14:22): “Yet have they tested Me these ten times, And have not hearkened to My voice.”",
+ "Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat; and no holy flesh ever went putrid; and a fly was not seen in the room of slaughtering; and a High Priest did not have an accidental emission on Yom Kippur; and rain did not extinguish the fire of the wood pile; and the wind did not overpower the pillar of smoke; and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten) or in the two breads or in the showbreads; they would stand up crowded and bow down with [enough] space; and a snake or scorpion never hurt a person in Jerusalem; and a person did not say to his fellow, \"The place is too cramped that I should lodge in Jerusalem.\" ",
+ "Ten things were created on the eve of the [first] Sabbath at twilight, And these are they: [1] The mouth of the earth [that swallowed Korach in Numbers 16:32 ], [2] The mouth of the well [that accompanied the Israelites in the Wilderness in Numbers 21:17], [3] The mouth of the donkey [that spoke to Balaam in Numbers 22:28–30 ], [4] The rainbow [that served as a covenant after the Flood in Genesis 9:13 ], [5] The manna [that God provided the Israelites in the Wilderness in Exodus 16:4–21 ], [6] The rod [of Moses], [7] The Shamir [worm that helped build the Temple without metal tools], [8] The letters, [9] The writing, and [10] The tablets [of the Ten Commandments]. And some say: Also the destructive spirits, And the burial place of Moses, our teacher, And the ram of Abraham, our father. And some say: Also the [first human-made] tongs, made with [Divine] tongs.",
+ "Seven things are [found] in an unformed person and seven in a wise man. A wise man does not speak in front of some one who is greater than him in wisdom or in number; and he does not interrupt the words of his fellow; and is not impulsive in answering; and he asks to the point and answers as is proper; and he speaks to the first [point] first and the last [point] last; and about that which he has not heard [anything], says, \"I have not heard [anything];\" and he concedes to the truth. And their opposites [are the case] with an unformed person.",
+ "Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, A famine from drought comes, And some go hungry, and others have plenty. [When] they all decide not to give tithes, A famine from tumult and drought comes. [And when they decide, in addition,] not to set apart the dough [offering], A famine of annihilation comes. Pestilence comes to the world For [sins] the death penalties [for which are] set forth in the Torah That are not in the hands of a [human] court [to carry out]; And for [violation of the laws governing] the produce of the Sabbatical year. [The] sword comes to the world For the delay of justice, And for the perversion of justice, And because of those who interpret the Torah counter to the accepted law.",
+ "Destructive animals come to the world because of false oaths and because of the desecration of God's name. Exile comes to the world because of the worshipers of idols and because of sexual immorality and because of the spilling of blood and because of [the violation] of the resting of the earth. At four periods of time does pestilence become more widespread: in the fourth [year], in the seventh [year], after the seventh [year] and after the holiday (Sukkot) in every single year. In the fourth [year], it is because of [negligence] of the tithe to the poor in the third [year]. In the seventh [year], it is because of [negligence] of the tithe to the poor in the sixth [year]. And after the seventh [year], it is because of [negligence] with the fruits of the seventh [year]. And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor [during the harvest before Sukkot].",
+ "There are four kinds of people: the one who says \"what is mine is mine, and what is yours is yours\" -- that's a \"beinonit\" (intermediate-level person). There are some who say that is the kind of people that were in Sodom. [A second type is one who says] \"what is mine is yours, and what is yours is mine\" -- [that's an] \"am ha'aretz\" (uneducated or low-level Jewish person). [A third type is one who says] \"what is mine is yours, and what is yours is yours\" -- [that's a] \"chasid\" (righteous person). [A final type is one who says] \"what is yours is mine, and what is mine is mine\" -- [that's a] \"rasha\" (wicked person).",
+ "There are four kinds of dispositions: [a person who is] easy to anger and easy to please -- his virtue cancels out his flaw. [A person who is] hard to anger but [also] hard to please -- his flaw cancels out his virtue. [A person who is] hard to anger, but easy to please -- [that's a] \"chasid\" (righteous person). Easy to anger and hard to please -- [that's a] \"rasha\" (wicked person).",
+ "",
+ "There are four kinds [of] givers of tzedakah (charity). [One who] wishes to give, but does not [wish for] others to give -- he has an evil eye with respect to others; [one who] wishes for others to give, and he [himself] does not give -- he has an evil eye with respect to himself; [one who] gives and [wishes that] others will give -- [that's a] chasid (righteous person); [one who] does not give and does not [wish that] others will give -- [that's a] rasha (wicked person).",
+ "There are four characters among those who attend the House of Study: he who goes but does not practice obtains the reward for going; he who practices but does not go obtains reward for practicing; he who goes and practices is pious; he who neither goes nor practices is wicked.",
+ "There are four types who sit before the sages: the sponge, the funnel, the strainer, and the sieve. The sponge - because it absorbs everything; the funnel - because it let's in at one end and out the other; the strainer - because it lets the wine out and retains the sediment; the sieve - because it lets out the bran and retains the fine flour.",
+ "Any love that is dependent on something, when that thing perishes, so too does the love. [A love]r that is not dependent on something, does not ever perish. What's an example of a love that is dependent on something? That's the love of Amnon and Tamar. And a love that is not dependent on something? That's the love of David and Jonathan.",
+ "Every argument that is [for the sake of] heaven's name, it is destined to endure. But if it is not [for the sake of] heaven's name -- it is not destined to endure. What [is an example of an argument for the sake of] heaven's name? The argument of Hillel and Shammai. What [is an example of an argument not for the sake of] heaven's name? The argument of Korach and all of his followers.",
+ "Anyone who brings merit to the many, sin does not result from him. And anyone who brings the many to sin is not given enough [time] to repent. Moshe - who was meritorious and brought merit to the many; the merit of the many is appended to him, as it is stated (Deuteronomy 33:21), \"He fulfilled the righteousness of God and His statutes with Israel.\" Yerovam - who sinned and caused the many to sin; the sin of the many is appended to him, as it is stated (I Kings 15:30), \"for the sins of Yerovam that he sinned and that he caused Israel to sin.\" ",
+ "Anyone who has these three things is from the students of our father, Avraham, and [anyone who has] three other things is from the students of Bilam the evildoer: [one who has] a kind eye, a humble spirit and a small appetite - is from the students of our father, Avraham. [One who has] an unkind eye, a haughty spirit and a broad appetite - is from the students of Bilam the evildoer. What [difference] is there between the students of our father, Avraham, and the students of Bilam the evildoer? The students of our father, Avraham, eat in this world and possess the next world, as it states (Proverbs 8:21), \"There is what for those that love Me to inherit, and their treasuries will I fill.\" But the students of Bilam the evildoer inherit Gehinnom (Purgatory) and go down to the pit of destruction, as it is stated (Psalms 55:24), \"And You, God, will bring them down to the pit of destruction; the people of blood and deceit, they will not live out half their days; and I will trust in You.\"",
+ "Yehudah ben Teimah says: Be brazen like the leopard, light like the eagle, swift [running] like the deer, and mighty like the lion to do the Will of your Father Who is in Heaven. He used to say: [the] brazen-faced [are bound] for Gehinnom (Purgatory), and [the] shamefaced [are bound] for the Garden of Eden. May it be Your Will, Hashem, our G-d and the G-d of our forefathers, that the Holy Temple be rebuilt, speedily and in our days, and grant us our share in Your Torah.",
+ "He [Yehudah ben Teima] used to say: Five years [is the age] for [the study of] Scripture, Ten [is the age] for [the study of] Mishnah, Thirteen [is the age] for [observing] commandments, Fifteen [is the age] for [the study of] Talmud, Eighteen [is the age] for the [wedding] canopy, Twenty [is the age] for pursuing [a livelihood], Thirty [is the age] for [full] strength, Forty [is the age] for understanding, Fifty [is the age] for [giving] counsel, Sixty [is the age] for mature age, Seventy [is the age] for a hoary head, Eighty [is a sign of superadded] strength, Ninety [is the age] for [a] bending [stature], A hundred, is [the age at which one is] as if dead, passed away, and ceased from the world.",
+ "Ben Bag Bag says: Search in it and search in it, since everything is in it. And in it should you look, and grow old and be worn; and from it do not move, since there is no characteristic greater than it.",
+ "Ben Hey Hey says: According to the pain is the reward."
+ ],
+ [
+ "Rabbi Meir says: Anyone who involves himself in Torah for its own sake merits many things, and moreover the entire world is worthwhile for his sake; He is called \"friend,\" \"beloved,\" \"lover of the Ominpresent,\" \"lover of [all] creatures,\" \"delighter of the Ominpresent,\" \"delighter of [all] creatures;\" He is clothed in humility and reverence, and it prepares him to be righteous, devout, upright and trustworthy, and it distances him from sin, and draws him near to merit; We enjoy from him counsel and comprehension, understanding and strength, as it is said (Proverbs 8:14): \"Mine is counsel and comprehension, I am understanding, mine is strength;\" It gives him kingship and dominion, and [the ability to] investigate in judgement, and the secrets of the Torah are revealed to him, and he becomes like an ever-strengthening spring, and like a river that does not stop; He is modest and long-tempered, and forgives insult to him; And it enlarges him and raises him above all [that God] made.",
+ "Rabbi Yehoshua ben Levi said: Each and every day a heavenly echo goes out from Mount Horeb, and announces and says: \"Woe to the creatures for disparaging the Torah;\" for anyone who does not involve himself in the Torah is called \"rebuked,\" as it is said (Proverbs 11:22): \"A ring of gold in a swine's snout is a beautiful woman who turns from discretion,\" and it says (Exodus 32:16): \"And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets,\" do not read \"graven\" (harut) but rather \"freedom\" (herut), for there is no free man except one that involves himself in Torah learning; And anyone who involves himself in Torah learning is elevated, as it is said (Numbers 21:19): \"and from Mattanah, Nahaliel; and from Nahaliel, Bamoth.\"",
+ "One who learns from his fellow one chapter or one law or one verse or one utterance {/thing?} or even one letter must treat him with honor, and we found it to be thus with David King of Israel, who learned from Ahithophel two things alone, [yet] called him his teacher, his guide, and his close friend{ lit. \"familiar\"}, as it is said (Psalms 55:14) \"But it was thou, a man mine equal, my guide, and my close friend.\" And if David, King of Israel, who only learned from Ahithophel two things called him his teacher, his guide, and his friend, how much more must one who learns from his fellow one chapter or one law or one verse or one one utterance or one letter treat his friend with an honor many times greater. And there is no honor except Torah, as it is said (Proverbs 3: 35) \"The wise shall inherit honor\", and \"the whole-hearted shall inherit good\" (28: 10), and there is no good except Torah as it is said (Proverbs 4:2) \"I give you good doctrine, do not forsake my Torah\".",
+ "This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] sorrow and in Torah you toil; if you do so (Psalms 128: 2) \"happy shalt thou be, and it shall be well with thee\". Happy shalt though be in this world, and it shall be well with thee in the world to come.",
+ "Do not ask for glory for yourself, and do not covet honour. More than just studying, act. And do not lust after the tables of kings since your table is greater than theirs and your crown is greater than theirs. And your employer is faithful; he will pay you the wages of your labour.",
+ "",
+ "",
+ "",
+ "",
+ "Five possessions has the Holy One, Blessed be He, declared His own in His world, And they are: The Torah [is] one possession, Heaven and earth [are] one possession, Abraham [is] one possession, Israel [is] one possession, [And] the Sanctuary [is] one possession. From where [do we infer that] the Torah [is] one possession? For it is written: “The Lord possessed me at the beginning of His way, the first of His of old.” (Proverbs 8:22.) From where [do we infer that] heaven and earth [are] one possession? For it is written: “Thus says the Lord: ‘The heaven is My throne, and the earth is My footstool. Which house might you build for Me? And which place might be My resting-place?’” (Isaiah 66:1), And it [also] says: “How manifold are Your works, O Lord! In wisdom have You made them all; full is the earth, Your possession.” (Psalm 104:24.) From where [do we infer that] Abraham [is] one possession? For it is written: “And [Melchizedek] blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth.’” (Genesis 14:19.) From where [do we infer that] Israel [is] one possession? For it is written: “Till Your people pass over, O Lord, till the people pass over whom You have made Your own” (Exodus 15:16), And it [also] says: “As for the holy that are in the earth, they are the excellent in whom is all My delight.” (Psalm 16:3.) From where [do we infer that] the Sanctuary [is] one possession? For it is written: “The Sanctuary, O Lord, that Your hands have established” (Exodus 15:17), And it is [also] said: “And He brought them to His holy border, to the mountain, which His right hand had possessed.” (Psalm 78:54.)"
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+ "It is not your responsibility to finish the work, but neither are you free to desist from it"
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+ "Moisés recibió la Torá en el Monte Sinaí, y la transmitió a Ieoshúa. Éste la transmitió a los ancianos del pueblo, quienes a su vez la legaron a los profetas, quienes la hicieron llegar hasta los hombres de la Gran Asamblea. Ellos emitieron estos tres principios:
Sed circunspectos en vuestros juicios, formad muchos alumnos y erigid una valla para salvarguardar la Torá.",
+ "Shimón el Justo —que fue uno de los últimos miembros de la Gran Asamblea— solía decir: son tres cosas las que sostienen el mundo, la Torá, el culto y la práctica del bien entre los hombres.",
+ "Antignos de Sojó que recibió la tradición oral de Shimón el Justo, solía decir: no imitéis a los esclavos que sirven a sus amos con la esperanza de ser recompensados; mas servid a Dios como aquellos servidores que lo hacen desinteresadamente, profesando siempre la veneración a Dios.",
+ "Iosé Ben Ioezer de Tseredá y Iosé Ben Ioajanán de Jerusalem, recibieron la tradición oral de los anteriores. Iosé Ben Ioezer de Tseredá dice: sea tu casa lugar de reunión para los sabios y adhiérete a ellos bebiendo ávidamente sus sabias palabras.",
+ "Iosé Ben Iojanán de Jerusalem, dice: abre las puertas de tu casa y sé hospitalario para que los indigentes frecuenten tu casa como los miembros de tu familia. Elude las conversaciones necias con la mujer, con la tuya propia y con mayor razón con la de tu prójimo. Al respecto acotaron nuestros sabios: el que entabla conversaciones necias con la mujer, se acarrea el mal a sí mismo, descuida el estudio de la Torá y finalmente se hace pasible de castigo.",
+ "Ieoshua Ben Perajiá y Nitai de Arbel, recibieron la tradición oral de los anteriores. Ieoshua Ben Perajiá dice: hazte de un maestro, adquiérete un amigo, y juzga a tus semejantes generosamente.",
+ "Nitai de Arbel dice: aléjate del vecino malo, no frecuentes a los hombres malvados y no desesperes de la justicia Divina.",
+ "Iehudá Ben Tabai y Shimón Ben Shataj recibieron la tradición oral de estos últimos. Iehudá Ben Tabaí dice (Tú, juez) no te erijas en consejero de los litigantes. Mientras los litigantes están en tu presencia trátalos a ambos como si fuesen culpables, mas cuando ya abandonen el tribunal trátalos como absueltos, de momento que acataron tu veredicto.",
+ "Shimón Ben Shataj dice: interroga a los testigos minuciosamente, mas sé cauteloso con tus palabras no sea que por ellas los induzcas a la mentira.",
+ "Shemaiá y Abtalión recibieron la tradición oral de estos últimos. Shemaiá dice: ama al trabajo y odia a los que subyugan al ser humano y no trates de ganarte el favor de los gobernantes.",
+ "Abtalión dice: Vosotros —los sabios— sed cautelosos en vuestras enseñanzas, porque podéis ser exilados a lugares donde la herejía impera, y vuestros alumnos podrían seguir vuestras equívocas enseñanzas, comprometiendo por ello su existencia; por lo cual el nombre de Dios podría ser profanado.",
+ "Hilel y Shamai recibieron la tradición oral de estos últimos. Hilel dice: trata de continuar las enseñanzas de Aarón, que amaba la paz y corría en pos de ella; que amaba a sus semejantes y los acercaba a la Torá.",
+ "Él mismo solía decir: Quien busca la grandeza de su nombre la pierde. Aquél que no amplía sus estudios los disminuye. El que no estudia compromete su existencia y aquél que hace un uso indebido de la corona de la Torá perecerá.",
+ "Él solía decir: Si no estoy para mí, ¿quién estará? Si estoy únicamente para mí, ¿qué soy? … Y si no es ahora, ¿cuándo?",
+ "Shamai dice: dedica un horario al estudio de la Torá; habla poco y haz mucho y recibe a todos los hombres con amable expresión.",
+ "Rabán Gamliel solía decir: hazte de un maestro y trata de evitar la duda. No pagues el diezmo mediante estimaciones.",
+ "Shimón Ben Gamliel dice: he pasado toda mi vida entre sabios y nada más ventajoso que el silencio encontré. No es el estudio lo esencial sino la práctica, y todo aquél que habla en demasía incurre en error.",
+ "Rabán Shimón Ben Gamliel dice: el mundo se sostiene por tres cosas, a saber: la verdad, la justicia y la paz; pues así está dicho (Zacarías 8:16). Impartid en vuestras audiencias la verdad, la justicia y la paz."
+ ],
+ [
+ "Rabí dice: ¿cuál es la senda correcta que debe elegir el hombre? Aquella que lo dignifica frente a sí mismo y frente a sus semejantes. Presta atención tanto a un precepto mayor o menor, ya que desconoces su recompensa. Evalúa las dificultades surgidas por el cumplimiento de un precepto y la satisfacción que origina su cumplimiento. Asimismo evalúa el placer momentáneo de la mala acción frente a las graves consecuencias que pueden derivar de la misma. Ten presentes estas tres cosas y no incurrirás en errores. Ten conciencia que por encima de ti hay un ojo que te observa, un oído que te escucha y que tus acciones quedan debidamente inscriptas.",
+ "Rabán Gamliel Ben Rabí Iehudá Hanasí dice: El estudio de la Torá debe complementarse con el trabajo, pues la dedicación a ambos nos alejan del error. Todo estudio que no va acompañado de un trabajo se torna en improductivo y conduce al error. Aquellos que rigen los destinos de la comunidad deben hacerlo por amor a Dios, sólo entonces serán continuadores de la obra de sus predecesores perpetuando así su rectitud hasta la eternidad. Para vosotros Dios considerará vuestras buenas intenciones como realizaciones concretas.",
+ "Sed cautelosos en vuestras relaciones con los gobernantes, pues ellos sólo se acercan a la persona cuando sus intereses lo requieren. Parecen amigos cuando os necesitan, mas no os ayudan en momentos de aprieto.",
+ "Él solía decir: cumple con Su voluntad como si fuese con la tuya propia, así tus deseos serán cumplidos por la voluntad Divina. Somete tu voluntad a la Suya, así la mala voluntad de tu prójimo hacia ti, quedará frustrada. Hilel dice: No te separes de la comunidad, ni confíes en demasía en ti mismo. No prejuzgues a tu prójimo a menos que te encuentres en su misma situación. No digas: cuando tenga tiempo estudiaré, porque tal vez nunca lo tengas. Sean tus palabras explícitas desde el principio.",
+ "Él solía decir: el inculto no puede temer al error ni el ignorante ser piadoso. El alumno tímido no progresa, el maestro impaciente no puede enseñar, ni el que se dedica demasiado a los negocios, adquiere sabiduría. Donde no hay hombres capaces, trata de serlo tú.",
+ "Hilel había visto un cráneo que flotaba sobre el agua y dijo: porque hundiste te hundieron, pero finalmente tus victimarios recibirán el mismo castigo.",
+ "Él solía decir: el exceso de carne, trae muchos gusanos. El exceso de bienes aumenta las preocupaciones. El exceso de mujeres, alienta la brujería. El exceso de esclavas, alienta la inmoralidad. El exceso de esclavos conduce al hurto. Sin embargo:
El exceso de estudio conduce a la vida.
El exceso de asiduidad conduce a la sabiduría.
El exceso de consejos nos conduce al discernimiento.
El exceso de caridad conduce a la paz.
El que adquiere la buena fama, la adquiere para sí mismo. El que adquiere el conocimiento de la Torá, se asegura la inmortalidad y la vida eterna.",
+ "Rabán Iojanán Ben Zacai recibió la tradición oral de Hilel y Shamai. Él solía decir: Si estudias mucho la Torá no te vanaglories de ello, pues para ello fuiste creado. Rabán Iojanán Ben Zacai tuvo cinco alumnos a saber: Rabí Eliezer Ben Hurkanós, Rabí Iehoshuá Ben Jananiá, Rabí Iosé ha-Cohen, Rabí Shimón Ben Netanel y Rabí Elazar Ben Araj. Él solía enumerar sus elogios diciendo: Rabí Eliezer Ben Hurkanós se asemeja a una cisterna recubierta de cemento que no pierde ni una sola gota. Rabí Ieoshuá Ben Jananiá, feliz la madre de tal hijo. Rabí Iosé ha-Cohen es piadoso, Rabí Shimón Ben Netanel es temeroso del error, Rabí Elazar Ben Araj se asemeja a un manantial que fluye con constancia. Él solía decir: si todos los sabios de Israel se pusiesen en un platillo de una balanza y Eliezer Ben Hurkanós en el otro, inclinaría la balanza a su favor. Abá Shaúl le atribuye otra versión, a saber: si todos los sabios de Israel —incluyendo a Eliezer Ben Hurkanós— se pusiesen en el platillo de una balanza, y Elazar Ben Araj en el otro, este último inclinaría la balanza a su favor.",
+ "Cierto día Rabí Iojanán dijo a sus discípulos: salid y buscad cuál es la buena senda a la que el hombre debe adherirse. Rabí Eliezer dice: un enfoque positivo. Rabí Ieoshuá dice: un buen amigo. Rabí Iosé dice: un buen vecino. Rabí Shimón dice: el que prevee consecuencias. Rabí Elazar dice: un buen corazón. Contestóles el maestro: prefiero las palabras de Elazar Ben Araj, pues ellas incluyen todas las vuestras. En otra ocasión les dijo: salid y buscad cuál es la mala senda de la cual el hombre debe alejarse.
Rabí Ieoshua dice: un mal amigo.
Rabí Eliezer dice: un enfoque negativo.
Rabí Iosé dice: un vecino malo.
Rabí Shimón dice: el que pide prestado y no paga, ya que el que toma prestado de un semejante es como si lo hiciera de Dios mismo; pues así está dicho (Salmos 37:21) “El impío pide prestado y no paga, mas el justo se compadece y da”.
Rabí Elazar dice: un mal corazón.
Les dijo el maestro: prefiero las palabras de Elazar Ben Araj, pues ellas incluyen todas las vuestras.",
+ "Ellos solían difundir estos tres principios: Rabí Eliezer dice: séate caro el honor de tu prójimo como el tuyo propio, no seas propenso al enojo, y arrepiéntete aunque sea un día antes de tu muerte. Beneficiate del calor que emite el fuego de los sabios, pero cuídate de no quemarte con su brasa. Pues los sabios pueden morder como zorros, pueden picar como el escorpión, pinchan como las víboras y sus palabras se asemejan al fuego.",
+ "Rabí Ieoshuá dice: la envidia, las malas pasiones y el odio a nuestros semejantes corroen la vida del ser humano.",
+ "Rabí Iosé dice: séate cara la propiedad de tu prójimo como la tuya misma. Dedícate al estudio de la Torá, pues no puedes recibirla por herencia. Que todas tus acciones sean hechas por amor a Dios.",
+ "Rabí Shimón dice: sé meticuloso en la lectura de la Shemá y la Amidá. Cuando estés orando, no lo hagas por rutina, mas que sea un acto sincero en el que invocas la misericordia de Dios; pues así está dicho: (Joel 2:13) pues Él es clemente y misericordioso, longánime y grande en misericordia y se arrepiente ante el mal. Pero sobre todo no te evalúes negativamente.",
+ "Rabí Elazar dice: estudia la Torá con asiduidad; sábete cómo refutar los argumentos del hereje. Sábete ante quién actúas y confía en tu Señor quien ciertamente te recompensará de acuerdo a tus acciones.",
+ "Rabí Tarfón dice: el día es corto, el trabajo inmenso, los obreros indolentes, el salario es considerable y el empleador exigente.",
+ "Él solía decir: no estás obligado a concluir toda la obra, mas tampoco eres libre de sustraerte o eludirla. Si estudias mucho, grande será la recompensa que Dios te retribuirá con exactitud. Sábete que los justos se hacen merecedores de su recompensa en el mundo venidero."
+ ],
+ [
+ "Akabiá Ben Mahalalel dice: reflexiona acerca de estas tres cosas y no incurrirás en error: piensa de dónde procedes, hacia dónde vas, y ante quién tendrás que rendir cuentas. ¿De dónde procedes? De una gota fétida. ¿Hacia dónde vas? Al polvo y a los gusanos. ¿Ante quién tendrás que rendir cuentas? Ante el Soberano del Universo, El Santo Bendito Él.",
+ "Rabí Jananiá, lugarteniente del Sumo Sacerdote, dice: ora por la estabilidad y la paz del gobierno; ya que sin el temor que él inspira, los hombres se devorarían mutuamente. Rabí Jananiá Ben Teradión dice: dos hombres que se hallan reunidos y no intercambian entre ellos palabras acerca de la Torá, son considerados cual “reunión de cínicos”, pues así está dicho (Salmos 1:1). El hombre justo “en reuniones de cínicos no participa”. Pero dos hombres que se hallan reunidos e intercambian sus conocimientos de Torá, la Presencia de Dios los acompaña; pues así está dicho (Malaquias 3:16) “entonces hablaron los que veneran a Dios entre sí y Dios los oyó, y ello fue inscripto en el libro recordatorio en favor de los que veneran a Dios y meditan en Su nombre”.
Esto rige para dos hombres. ¿Pero si un hombre solo se dedica al estudio de la Torá, tiene recompensa del Santo Bendito Él? Así está dicho (Lamentaciones 3:27): “Aunque se siente solo y medite, será retribuido por ello.”",
+ "Rabí Shimón dice: tres hombres que han comido en la misma mesa sin hacer alusión a la Torá es como si habrían incurrido en idolatría, pues así está dicho (Isaías 28:8): “Pues todas las mesas están llenas de impurezas, ya que no mencionan a Dios.” Pero tres hombres que han comido en la misma mesa y aluden a la Torá es como si habrían comido de la mesa de Dios, pues así está dicho (Ezequiel 41:22): “Y Él me dijo, esta es la mesa que está delante de Dios.”",
+ "Rabí Jananiá Ben Jajinai dice: aquél que permanece en vigilia o transita por los caminos —solitario— y sustrae su mente de pensar, compromete su existencia.",
+ "Rabí Nejuniá Ben Hakaná dice: aquél que acepta las obligaciones de la Torá se ve liberado del yugo de la vida material. Mientras que el que rechaza la Torá, se ve agobiado por el materialismo.",
+ "Rabí Jalaftá Ben Dosá, oriundo de Kefar Jananiá, dice: Cuando diez hombres se hallan reunidos y se dedican al estudio de la Torá, ellos se hacen merecedores de la Presencia Divina; pues así está dicho (Salmos 82:1): “Dios está presente en la Divina Congregación (congregación equivale a 10). Si son sólo cinco, están incluidos en el versículo (Amos 9:6): “Su grupo, sobre la tierra afirmó” (Grupo equivale a 5).
Si son sólo tres, están incluidos en el versículo (Salmos 82:1) “En audiencia de jueces Él juzga” (jueces equivale a tres). Si son sólo dos, están incluidos en el versículo (Malaquias 3:16): “Entonces hablaron —los que veneran a Dios— entre sí y Dios los oyó, y ello fue inscripto en el libro recordatorio en favor de los que veneran a Dios y meditan en Su nombre.” Si es tan sólo uno, está incluido en el versículo (Éxodo 20:20): “En cualquier lugar que invoque Mi nombre, vendré y te bendeciré.”",
+ "Rabí Elazar de Bartotá, dice: dale a Dios de lo que es Suyo, ya que tú y lo que posees pertenecéis a Él. Pues así dijo David (I Crónicas 29:14): “Todo viene de Ti, y lo que Te ofrecemos, a Ti pertenece.” Rabí Iaacov dice: Aquél que estudia mientras pasea por los caminos y distrae su atención diciendo: cuán bello es este árbol o cuán bello es este paraje, es considerado por las Escrituras como si comprometiese su existencia. ",
+ "Rabi Dostai Bar Ianai dijo en nombre de Rabí Meir: aquél que olvida algo de su estudio, es considerado por las Escrituras como si comprometiese su existencia; pues así está dicho (Deuteronomio 4:9): “Cuida pues, con gran cuidado, no olvidarte cuanto tus ojos han visto” (En Sinaí). ¿Puede esto aplicarse también a aquél que no retiene su estudio por la dificultad del mismo? No, porque las Escrituras agregan: “y que tu corazón no se aparte de ellas (Mis palabras) por todos los días de tu vida”; de lo que se deduce que sólo se es culpable por la negligencia manifiesta de los estudios.",
+ "Rabí Janiná Ben Dosá dice: todo aquél que antepone su conciencia a su ciencia, su ciencia perdura; mas el que antepone su ciencia a su conciencia, su ciencia no perdura. Él solía decir: aquél cuyas buenas acciones superan a su sabiduría, su sabiduría perdura. Mas aquél cuya sabiduría supera a sus buenas acciones, su sabiduría no perdura.",
+ "Él solía decir: aquél que es placentero para los hombres, lo es para Dios también; pero aquél que no es agradable para los hombres tampoco lo es para Dios. Rabí Dosá Ben Harquinás dice: aquél que prolonga su sueño hasta tarde en la mañana, y que ingiere copiosamente vino a mediodía, asimismo como el que conversa demasiado de temas elementales o frecuenta reuniones de ignorantes, compromete su existencia.",
+ "Rabí Elazar de Modiim dice: el que profana las cosas sagradas y el que desdeña las festividades, el que humilla a sus semejantes en público, el que viola el Pacto de nuestro patriarca Abraham o el que interpreta la Torá en desacuerdo con la Halajá, aunque sea un estudioso de la Torá y hombre de buenas acciones no poseerá la vida eterna.",
+ "Rabí Ishmael dice: sé amable frente a tus superiores, afable para con la juventud y recibe a todos tus semejantes amenamente.",
+ "Rabí Akibá dice: la burla y la frivolidad conducen al hombre a la inmoralidad. La tradición es como una valla que salvaguarda la Torá, la beneficencia salvaguarda la riqueza, los votos conducen a la abstinencia, mientras que el silencio conduce a la sabiduría.",
+ "Él solía decir: el ser humano es querido por Dios ya que fue creado a Su imagen, lo que manifiesta el amor Divino por el hombre; pues así está dicho (Génesis 9:6): “Pues a imagen de Dios, creó al hombre.” Israel es querido por Dios, sus componentes fueron llamados Sus hijos, lo que manifiesta el amor especial por Israel pues así está dicho (Deuteronomio 14:1): “Vosotros sois hijos de Adonai vuestro Dios.”
Querido es Israel pues a él le fue entregado un objeto precioso lo que manifiesta el amor Divino por Israel al conferirle la Torá; ya que esta dicho (Proverbios 4:2): “pues una enseñanza buena os he conferido, no abandonéis pues mi Torá”.",
+ "Todo está previsto pero el hombre tiene el libre albedrío; el mundo es juzgado con benevolencia pero todo depende de la mayoría de nuestras acciones.",
+ "El solía decir: todo es entregado bajo fianza y una red está tendida sobre todo ser viviente. La tienda está abierta, y el tendero vende a crédito, el registro está abierto y una mano escribe. Todo el que quiere tomar prestado puede hacerlo. Los cobradores pasan a diario, y se cobran del deudor con su consentimiento o sin él.
Sus reclamos están bien fundados, el juicio es verdad y todo recibirá su fiel recompensa.",
+ "Rabí Elazar Ben Azariá dice: si no hay Torá de qué vale el trabajo. Pero si carecemos de buenas costumbres nuestra Torá ya no es importante. Si no hay sabiduría, no puede haber religiosidad: ¿pero si no hay religiosidad de qué vale nuestra sabiduría? Si no hay ciencia no hay inteligencia, ¿pero si no hay inteligencia de que sirve la ciencia? Si no hay pan, no hay estudio, ¿pero si no hay estudio de qué sirve el pan?
Él solía decir: aquél cuya sabiduría supera a sus buenas acciones se asemeja a un árbol cuyo follaje es profuso pero sus raíces son débiles; cuando sopla el viento lo desarraiga y lo derriba a tierra; pues así está dicho (Jeremías 17:6): “Y será como arbusto en el desierto y no verá la llegada del bien y vivirá en las arideces del desierto en tierra salitrosa e inhabitable.”
Pero aquél cuyas buenas acciones superan a su sabiduría, se asemeja a un árbol cuyo follaje es restringido, pero sus raíces son fuertes; y, aunque todos los vientos de la tierra se desencadenen sobre él, permanece incólume, pues así está dicho (Jeremías 17:8): “Y será como árbol plantado a la vera de las aguas, que echa sus raíces hacia la corriente, y no teme la venida del calor, conserva su follaje verde, en año de seciuía no la siente y no deja de dar fruto.”",
+ "Rabí Elazar Ben Jismá dice: los tratados de Kinin y Nidá, encierran preceptos esenciales. La astronomía y la geo[[illegible]]tría son los auxiliares de la sabiduría."
+ ],
+ [
+ "Ben Zomá dice: ¿quién es sabio?, sólo aquél que aprende de todos sus semejantes; pues así está dicho (Salmos, 119:99): “De todos los que me enseñaron, adquirí inteligencia, pues Tus mandamientos son mi conversación.” ¿Quién es valiente? aquél que domina sus pasiones; pues así está dicho (Proverbios 16:32): “el paciente es mejor que el fuerte, y el que domina sus pasiones supera al conquistador de una ciudad”. ¿Quién es rico? aquél que es feliz con lo que posee; pues así está dicho (Salmos, 128:2): “cuando comieres lo ganado con el trabajo de tus manos serás feliz y bienaventurado”. Feliz en este mundo, y bienaventurado en el mundo venidero. ¿Quién es respetable? Aquél que respeta a sus semejantes; pues así está dicho (I Samuel 2:30) “honro a los que me honran y los que me desprecian, serán despreciados”.",
+ "Ben Azai, dice: corre en pos de la buena acción, cualquiera fuere su importancia, y elude la transgresión; pues una buena acción conduce a otra, mientras que una transgresión acarrea otra. Pues la recompensa de una buena acción es otra buena acción, y el castigo por la mala acción, es otra mala acción.",
+ "Él solía decir: no desprecies hombre alguno ni descartes cosa alguna; pues no hay hombre que no tenga su hora ni cosa que no tenga su lugar.",
+ "Rabi Levitás de Iavné, dice: sé excesivamente humilde, pues el destino del hombre es convertirse en gusanos. Rabi Iojanán Ben Beroká, dice: aquél que profana el nombre de Dios aún en secreto, rendirá cuentas por ello en público, ya sea con premeditación o sin ella.",
+ "Rabi Ishmael su hijo, dice: aquél que estudia la Torá para poder enseñar, tendrá el mérito de estudiar y de enseñar. Pero aquél que estudia para cumplirla tendrá el mérito de estudiar y enseñar, de cumplir y observar. Rabi Tsadok, dice: no te separes de la comunidad, ni te erijas en consejero de los litigantes. No conviertas la Torá en una corona para enorgullecerte, ni un instrumento para servir tus intereses. Pues así solía decir Hilel: “el que hace un uso indebido de la corona de la Torá perecerá”. De donde deducimos que todo aquél que antepone sus intereses a la Torá compromete su existencia.",
+ "Rabi Iosé dice: aquél que honra a la Torá, gozará del respeto de los hombres, mientras que aquél que la desprecia se hace merecedor del desprecio de sus semejantes.",
+ "Rabi Ishmael su hijo, dice: el que elude la profesión de juez, se evita el odio, el robo y el perjurio. Mas aquél que dicta una sentencia a la ligera, es considerado necio, impío y arrogante.",
+ "Él solía decir: no te erijas en juez único, pues sólo Uno puede hacerlo. Tampoco digas a tus colegas “aceptad mi veredicto”, pues ellos disponen de su conciencia. Tampoco impongas tu opinión a tus colegas, pues sólo ellos pueden hacerlo y no tú.",
+ "Rabi Ionatán dice: Aquél que aún en la pobreza observa la Torá finalmente lo hará aún en la opulencia, mas aquél que infringe la Torá aún en la opulencia, finalmente lo hará en la pobreza.",
+ "Rabi Meir dice: disminuye tus negocios y dedícate al estudio, y sé humilde hacia todos tus semejantes. Si descuidas el estudio de la Torá, los pretextos para abandonarla aumentarán, mientras que si estudias intensivamente la Torá, tu recompensa será grande.",
+ "Rabi Eliezer dice: aquél que cumple con un precepto adquiere para sí un defensor y el que incurre en una transgresión se hace de un acusador. El arrepentimiento y las buenas acciones nos protejen cual escudo contra el castigo.",
+ "Rabi Elazar Ben Shamá dice: séate el honor de tu discípulo tan caro como el tuyo propio, y el de tu compañero tanto como el de tu maestro, y el de tu maestro sea tan grande como la veneración a Dios.",
+ "Rabi Iehudá dice: sé cauteloso cuando impartes enseñanza, pues el error en la enseñanza puede ser considerado como infracción deliberada de la ley. Rabi Shimón dice: hay tres coronas: la corona de la Torá, la corona del sacerdocio y la corona real, mas la corona de una buena reputación es superior a todas ellas.",
+ "Rabi Nehorai, dice: si es necesario, exílate a un lugar de Torá, y no esperes que ella venga a tu encuentro, pues el contacto con tus colegas afirmará tus conocimientos y, sobre todo, no te bases únicamente sobre tu comprensión.",
+ "Rabi Ianai, dice: no sabríamos comprender por qué los impíos gozan durante su existencia mientras que los justos sufren durante su vida. Rabi Matiá Ben Jarash, dice: anticípate a saludar a tus semejantes y ponte a la cola de los leones antes que a la cabeza de los zorros.",
+ "Rabi Iaacov dice: este mundo se asemeja al vestíbulo del mundo venidero, prepárate en el vestíbulo para que puedas entrar a palacio.",
+ "Él solía decir; es preferible una sola hora de arrepentimiento y buenas acciones en este mundo, antes que toda la vida del mundo venidero; pero es preferible una sola hora de calma espiritual en el mundo venidero antes que toda una vida en este nuestro mundo.",
+ "Rabi Shimón Ben Elazar,dice: no trates de calmar a tu prójimo cuando su ira está desatada, ni lo consueles cuando su muerto todavía yace delante de él. No lo interrogues cuando acaba de formular un voto, ni trates de verlo en el momento de su desmoronamiento.",
+ "Shemuel Ha-Katán solía citar: (Proverbios 24:17-18:) “no te regocijes de la desgracia de tu enemigo, y cuando caiga, no festeje tu corazón su derrota. Pues Dios puede verlo con disgusto y la desgracia podría cambiar de dirección y afectarte a ti”.",
+ "Elishá Ben Abuyá, dice: lo que se estudia durante la juventud, perdura, cual tinta sobre papel nítido; pero lo que se estudia a una edad avanzada, se asemeja a un escrito sobre papel maculado. Rabí Iosé Bar Iehudá, oriundo de Kefar Habavlí, dice: el que aprende de un maestro joven se asemeja a aquél que come uvas verdes o bebe vino cuando todavía está en el lagar. Mas aquél que aprende de maestros ancianos se asemeja al que come uvas maduras y bebe vino añejo. Rabí Meir dice: no prestes atención a la vasija sino a lo que contiene. Pues hay vasija nueva que contiene vino añejo, sin embargo hay otra vicja que ni siquiera vino nuevo contiene.",
+ "Rabí Elazar Ha-Kafar, dice: la envidia, la codicia y la ambición comprometen nuestra existencia.",
+ "Él solía decir: los que nacen están destinados a morir y los que mueren resucitarán y los vivos serán juzgados; aprendamos pues y enseñemos que Él es el Creador y Hacedor de todo. Él ve todo, Él es Juez, Él es el Testigo, Él es el Acusador, Él nos juzgará en el futuro. Bendito sea Él, ya que ante Él no impera ni la iniquidad ni el olvido, ni el favoritismo ni el soborno. Sábete que todo se hace con exactitud. No te imagines que la tumba es un refugio. Pues en contra de tu voluntad has sido creado, y en contra de ella naces, y contra tu deseo vives y mueres y en contra de tu voluntad deberás rendir cuentas de tus acciones ante el Soberano del Universo el Santo Bendito Él."
+ ],
+ [
+ "El mundo ha sido creado mediante diez locuciones del Verbo Divino, cuando pudo haber sido creado sólo mediante una. De este hecho infieren nuestros sabios, que el castigo de los impíos que atentan contra la existencia del mundo se ve sumamente aumentado. Asimismo se ve acrecentada la recompensa de los hombres justos que contribuyen al mantenimiento del mundo, que ha sido creado mediante diez locuciones del Verbo Divino.",
+ "Diez generaciones transcurrieron desde Adam hasta Noaj, lo que nos demuestra la longanimidad de Dios. Pues todas aquellas generaciones se rebelaban contra Él, hasta que finalmente Dios los castigó con las aguas del diluvio. Diez generaciones transcurrieron desde Noaj hasta Abraham, lo que nos demuestra la longanimidad de Dios. Pues todas aquellas generaciones se rebelaban contra Él, hasta que surgió Abraham, nuestro patriarca, y se hizo merecedor de la recompensa de todos ellos.",
+ "Nuestro patriarca Abraham fue sometido a diez pruebas superándolas todas, lo que nos demuestra cuan grande había sido su amor para con Dios.",
+ "Diez milagros ocurrieron a nuestros antepasados en Egipto otros diez sobre el mar. Con diez plagas fueron azotados los egipcios en Egipto y con otras diez en el mar. En diez ocasiones tentaron nuestros antepasados al Santo Bendito Él, en el desierto; pues así está dicho (Números 14:22): “ellos Me tentaron ya, por diez veces desoyéndome”.",
+ "Diez milagros solían ocurrir a nuestros antepasados en el Templo. 1) Las mujeres encinta jamás sufrieron por las emanaciones de los sacrificios, que eran inmolados. 2) Las carnes de los sacrificios jamás se hallaron putrefactas. 3) Jamás se vio una mosca en el matadero del Templo. 4) Jamás se tornó en impuro el Sumo Sacerdote durante el Iom Kipur (Día del Perdón). 5) La lluvia jamás apagó el fuego del altar. 6) El viento jamás desvió la columna de humo que se elevaba del altar. 7) Jamás se encontró defecto alguno en la ofrenda del Omer (Levitico 23: 10 s.s) ni en los dos panes de ofrenda (Levitico 23:17) ni en los panes de la proposición (Exodo 25:30). 8) Los fieles siempre tuvieron espacio para inclinarse. 9) Jamás alguien fue dañado por víbora ni escorpión en Jerusalem. 10) Jamás alguien dijo “no hay lugar para pernoctar en Jerusalem”.",
+ "Diez cosas fueron creadas, la víspera del Shabat hacia el crepúsculo, a saber: el abismo (que englutió a Koraj), el pozo (que proporcionaba agua a Israel durante la travesía del desierto), la boca de la burra de Bil’am (que habló a Bil’am), el arco iris, el maná, la vara de Moisés, el shamir (Talmud, Sotá 48 b.), la escritura, el texto de las Tablas y las Tablas (de la ley). Algunos solían agregar: los espíritus del mal, la tumba de Moisés, y el cordero de Abraham nuestro patriarca (que sustituyó a Isaac, en el sacrificio). Otros agregan las primeras tenazas que se utilizaron para forjar otras.",
+ "Hay siete cosas que caracterizan al hombre inculto, y otras siete que caracterizan al sabio. El sabio no habla en presencia de alguien que lo supera en sabiduría y en edad, jamás interrumpe a su compañero, no se apresura en la réplica. Sus preguntas concuerdan con el tema en discusión y sus respuestas se atienen a las reglas. Trata los asuntos según su orden de aparición, reconoce su eventual ignorancia, y admite la verdad. La inversa de estas cualidades caracterizan al hombre inculto.",
+ "Siete categorías de calamidades sobrevienen sobre los hombres como expiación por siete transgresiones capitales. Si sólo un sector del pueblo paga sus diezmos mientras el otro no lo hace, sobreviene la sequía y el hambre que afecta a un sector del pueblo. Si ningún sector del pue blo paga sus diezmos, sobrevienen el hambre y el pánico. Cuando deciden no apartar la Jalá sobrevienen el hambre y el exterminio. Las epidemias sobrevienen al mundo cuando los pasibles a una pena capital no son sometidos a la justicia y por la violación de las leyes del año sabático. La espada sobreviene al mundo por la tardanza en los veredictos, la tergiversación de la justicia y las falsas interpretaciones de la Torá. Las fieras feroces sobrevienen al mundo por el perjurio y por la profanación del Nombre de Dios. El exilio sobreviene al mundo como consecuencia de la idolatría, el incesto el asesinato y la violación del año Sábatico.",
+ "En cuatro ocasiones la pestilencia se incrementa: en el cuarto y séptimo año, al finalizar el séptimo año y al finalizar la fiesta anual de Sucot. En el cuarto año por haber suprimido el “diezmo de los pobres del año tercero”; en el séptimo año por haber suprimido el “diezmo de los pobres del año sexto”. Al finalizar el año séptimo por haber violado el año Sábatico; y al finalizar la fiesta anual de Sucot por haber usurpado los derechos de los pobres.",
+ "Hay cuatro caracteres entre los hombres. Los que dicen: lo mío es mío y lo tuyo es tuyo, es el carácter mediocre, algunos creen que ese fue el defecto de los habitantes de Sodoma. El que dice: lo mío es tuyo y lo tuyo es mío, es el ignorante. El que dice: lo mío es tuyo y lo tuyo es tuyo es el piadoso. Finalmente el que dice: lo tuyo es mío y lo mío es mío, es el impío.",
+ "Hay cuatro categorías de temperamentos entre los hom bres: el que fácilmente se enoja, pero fácilmente se calma; compensa su defecto con su cualidad. El que dificilmente se enoja, pero difícilmente se aplaca, su defecto neutraliza su cualidad. El que difícilmente se enoja y fácilmente se aplaca es piadoso. El que facilmente se enoja y dificilmente se aplaca es impío.",
+ "Hay cuatro categorías de estudiantes: el que fácilmente aprende y fácilmente olvida, pierde su cualidad por su defecto. El que difícilmente aprende pero difícilmente olvida, compensa su defecto con su cualidad. El que fácilmente aprende y difícilmente olvida es un estudiante dotado. Finalmente el que difícilmente aprende y fácilmente olvida es de lamentar.",
+ "Hay cuatro categorías de hombres en lo que respecta a la práctica de la caridad: el que practica la caridad pero le disgusta que otros la practiquen, él ve con malos ojos la satisfacción de sus semejantes. El que desea que otros practiquen la caridad mas no él mismo, es un avaro. El que la practica él mismo y desea que los otros también lo hagan es un hombre virtuoso. Finalmente el que no la practica e impide que otros lo hagan es un impío.",
+ "Hay cuatro categorías de estudiantes en lo que respecta a la frecuentación de las casas de estudio. El que frecuenta la escuela, mas no practica la enseñanza recibida, tiene el mérito por haber asistido. El que practica a pesar de no frecuentar la escuela, tiene el mérito por la práctica. El que frecuenta la escuela y practica es un hombre piadoso. Finalmente el que ni frecuenta la escuela ni practica el bien es un impío.",
+ "Se distinguen cuatro categorías entre los que frecuentan a los sabios. Ellos se asemejan a: la esponja, al embudo, al filtro y al tamiz. La esponja absorbe todo (bueno o malo); el embudo deja salir por un lado lo que recibe por el otro; el filtro deja salir el vino y retiene los sedimentos; mientras que el tamiz deja salir la harina común y retiene la más fina.",
+ "El amor interesado fenece, cuando el interés ya no existe. Mas el amor desinteresado perdura hasta la eternidad. El amor de Amnón por Tamar (II Samuel 13) es el prototipo del amor interesado; mientras que el amor de David y Iehonatán lo es, del amor desinteresado.",
+ "Toda controversia entablada en nombre del Cielo (justicia, verdad, etc.), logrará resultados permanentes, mas aquella que no lo es, terminará en fracaso. Las controversias entre Hilel y Shamai son el prototipo de la controversia en nombre del Cielo, mientras que la de Koraj y sus seguidores (Números 16:3) es la opuesta.",
+ " Aquél que conduce a la comunidad por la buena senda, no será causante de errores. Mas aquél que la encamina por la senda del pecado, no podrá jamás corregir su error. Moisés ha sido hombre de virtud, y condujo al pueblo por la buena senda, por lo cual es considerado por las escrituras como el artífice de la justicia; pues así está dicho (Deuteronomio 33:21): “cumplió con la justicia de Adonai (al enseñar) Sus juicios a Israel”. Iarob’am Ben Nevat ha sido un pecador y encaminó al pueblo hacia el pecado, por lo cual es considerado por las Escrituras como el artifice del mal; pues así está dicho (I Reyes 15:30): “por los pecados que Iarob’am había cometido y hecho cometer a Israel”.",
+ "Todo aquél que posee estas tres virtudes es considerado como discípulo de nuestro patriarca Abraham; mientras que el que posee tres defectos es considerado discípulo de Bil’am el impío. Las virtudes de Abraham han sido: la benevolencia, la humildad y la sobriedad. Los defectos de Bil’am han sido: la envidia, la altivez y la ambición. ¿En qué difiere el destino final de ambas tendencias? Los discípulos del patriarca Abraham, gozan en este mundo (por su virtud) y poseerán la vida eterna, pues así está dicho (Proverbios 8:21) “haré heredar a los que Me aman, y sus tesoros colmaré”, mientras que los discípulos de Bil’am el impío heredarán el “Guehinóm” y descenderán al sepulcro y a la destrucción, pues así está dicho (Salmos, 55:24), “Tú, oh Dios, los arrojarás a las profundidades del sepulcro. Los hombres sanguinarios y dolosos no llegarán a la mitad de sus días, mas yo confiaré en Ti”.",
+ "Iehudá Ben Temá dice: sé valiente como el leopardo, ágil como el águila y fuerte como el león para cumplir con la voluntad de tu Padre que está en el cielo. Él solía decir, el insolente irá al “Guehinóm” mientras que el hombre modesto irá al Gan-Edén.
Oh Dios nuestro y de nuestros padres, reconstruye Tu santuario pronto en nuestros días y haznos estudiosos de Tu Torá.",
+ "Él, solía decir: a los cinco años de edad se debe empezar el estudio de las escrituras, a los diez la Mishná. A los trece años empieza el cumplimiento de los preceptos y a los quince el estudio del Talmud. A los dieciocho años se debe contraer matrimonio, mientras que a los veinte se entra en la vida activa. A los treinta años se alcanza la plenitud física, mientras a los cuarenta se alcanza la plenitud de discernimiento. A los cincuenta años el hombre puede aconsejar, a los sesenta comienza la vejez. A los setenta años la ancianidad, a los ochenta sólo llegan los vigorosos. A los noventa años llegamos a la decrepitud. A los cien años el hombre es considerado como si hubiera muerto y no existiese más.",
+ "Ben Bag-Bag, dice: léela y reléela porque todo está en ella. En ella medita, envejece en su estudio, y no te apartes de ella. ",
+ "Ben Hé-hé, dice: la recompensa se ajusta al sacrificio."
+ ],
+ [
+ "Nuestros sabios enseñaron en el estilo de la Mishná, Bendito Él que los ha elegido a ellos y sus enseñanzas. Rabi Meir, dice: aquél que se dedica al estudio de la Torá desinteresadamente se hace merecedor de varias cosas; mas aún, tal persona justifica la creación del mundo. Es llamado por las Escrituras: amigo y amado. Él ama a Dios y a las personas. Se regocijan con él, Dios y sus criaturas. La Torá lo reviste de modestia y reverencia, y lo convierte en hombre justo y piadoso, recto y fiel. Lo aleja del error, acercándolo a la virtud. Sus semejantes se benefician con sus consejos y con su sabiduría, con su inteligencia y su valentía, pues así está dicho (Proverbios 8:14), “Míos son el consejo y la sabiduría; Mía la inteligencia y Mía la valentía”. Le confiere la soberanía y la autoridad; le hace investigar la justicia. Se le revelan los misterios de la Torá y su saber se asemeja al agua de un manantial que fluye con constancia y a curso de agua inagotable. Se torna en humilde, paciente, y sabe perdonar a los que le injurian. Finalmente la Torá lo engrandece y eleva por sobre toda la Creación.",
+ "Rabi Ieoshua Ben Levi, dice: una voz divina clama a diario en el Monte Joreb: “desafortunados son los hombres que desprecian la Torá”, pues todo aquél que no estudia la Torá es un hombre considerado réprobo, pues así está dicho (Proverbios 11:22), “cual anillo de oro en hocico de cerdo, es la mujer bella pero sin sabiduría”. Agrega la Escritura: (Éxodo 32:16) “las tablas eran obra de Dios, asimismo como la escritura grabada (Jarut) sobre ellas”. Léase “Jerut” (libertad) en lugar de Jarut (grabado), ya que sólo se considera libre aquél que estudia la Torá; pues el estudio lo eleva. Así está dicho (números 21:19), “desde Mataná (entrega de la Torá) hasta Najaliel (la heredad de Dios) y desde Najaliel a Bamot (elevación).",
+ "Quien aprende de su semejante, ya sea, un capítulo o una regla, un versículo, una expresión o aún una sola letra, debe dispensarle respeto. Así encontramos (en las Escrituras) que David, rey de Israel, que había aprendido de Ajitofel sólo dos cosas, solía llamarlo su maestro, su amigo y su íntimo. Pues así está dicho (salmos, 55:14): “Tú eres hombre de mi rango, mi amigo y mi íntimo”. De lo cual inferimos: si David Rey de Israel que aprendió de Ajitofel sólo dos cosas lo consideró su maestro, amigo e íntimo, con mayor razón el hombre común que aprende de su semejante ya sea un capítulo, una regla, un versículo, una expresión o tan sólo una letra, debe dispensarle respeto. El honor consiste en la dedicación a la Torá, pues así está dicho (Proverbios 3:35; 28:10), “El respeto es la heredad de los sabios, mientras que los íntegros poseerán el bien”; el bien consiste en el estudio de la Torá pues así está dicho: (Proverbios 4:2), “pues una enseñanza de bien os he conferido no desdeñéis Mi Torá”.",
+ "Este es el camino de la Torá: aunque sólo te alimentes de pan y sal, bebas agua con medida, y duermas sobre el suelo, y vivas una vida de privaciones, estudia intensamente la Torá. Si así lo hicieres, serás feliz y gozarás del bien. Serás feliz en este mundo, y gozarás del bien en el mundo venidero.",
+ "No busques la grandeza ni las ambiciones, ni los honores. Estudia mucho, pero actúa más. No codicies la mesa de los reyes, pues la tuya es superior, y tu corona más grande que la de ellos, ya que puedes confiar en Dios, que retribuirá tus acciones con exactitud.",
+ "La Torá es superior al sacerdocio y a la realeza. Pues se llega a la realeza por medio de treinta cualidades y al sacerdocio por medio de veinticuatro mientras que el conocimiento de la Torá requiere cuarenta y ocho, a saber: el estudio, la atención, la memoria, la reflexión, el respeto, la reverencia, la humildad, el buen humor, la pureza, el servir a los sabios, la camaradería con los compañeros, la discusión entre compañeros, la concentración, el conocimiento de la Biblia y la Mishná, la moderación en: los negocios, la vida mundana, los placeres, el sueño, la conversación, y la risa. Requiere además la paciencia, la bondad de corazón, la confianza en los sabios, la resignación, la autovaloración, la prudencia cuando se habla, rehuir los elogios, ser amable, amar a Dios, amar a los hombres, amar la justicia, la rectitud, aceptar la crítica, alejarse de los honores, no vanagloriarse con el estudio, ni alegrarse con las decisiones (legales), compartir el yugo con su prójimo, convencerlo benevolentemente, demostrarle la verdad, exhortarle a la concordia, estudiar con quietud, preguntar y responder, escuchar para progresar, estudiar para poder enseñar y para practicar, tornar en sabio al maestro, acrecentar la sabiduría del maestro, exactitud en las referencias, enunciación en nombre del autor, pues aquél que enuncia las cosas en nombre del que las dijo conduce a la redención de la humanidad, pues así esta dicho (Esther 2:22), “Esther se lo reveló al rey en nombre de Mordejai”.",
+ "Es elogiable la Torá, pues ella confiere la vida en este mundo y en el venidero pues así está dicho (Proverbios 4:22): “Pues ellos confieren la vida a los que los han encontrado, proporcionan la salud a sus cuerpos”. Agregan las Escrituras (Proverbios 3:8): “pues ella (la Torá) curará tu cuerpo y revitalizará tus huesos”. También está escrito (Proverbios 3:18): Es árbol de vida para los que se acogen a ella. Proporciona la felicidad a los que la sostienen. Y está escrito (Proverbios 1:9): “tocado de gracia es para tu cabeza y collar alrededor de tu cuello”. Está escrito también (Proverbios 4:9) “adornará tu cabeza con tocado de gracia, te ceñirá con diadema de gloria”. Está dicho también (Proverbios, 9:11). “Porque por mí se aumentarán tus días, y se te añadirán años de vida”. Y está dicho (Proverbios 3:16): lleva a su diestra la longevidad y a su izquierda la riqueza y los honores”. Está escrito (Proverbios 3:2): Porque te darán vida larga, largos días de vida y de paz”. Y está dicho (Proverbios 20:29): “sus caminos son agradables, sus sendas conducen a la paz”.",
+ "Dice Rabi Shimón Ben Iehudá en nombre de Rabi Shimón Ben Iojai: la belleza, la fuerza, la riqueza, el honor, la sabiduría, la vejez, la ancianidad y la descendencia, son cual adorno para los justos y para el mundo. Pues así está dicho (Proverbios 16:31): “Gloriosa corona es la ancianidad, se halla en el camino de la justicia”. Está dicho, también (Proverbios 14:24): “La corona de los sabios, es su riqueza”. Está dicho (Proverbios 17:6) “La corona de los ancianos son los nietos y la gloria de los hijos, sus padres”. Y está dicho (Proverbios 20:29): “la gloria de la juventud es fuerza, y la belleza de los ancianos la canicie”. Está escrito; “La luna se avergonzará y el sol palidecerá cuando Adonai Tsebaot sea proclamado Rey. Y sobre el monte de Sión en Jerusalem resplandecerá Su gloria ante sus ancianos”. Rabí Shimón Ben Menasia dice: estas siete cualidades que enumeraron nuestros sabios como atributos para los justos, distinguieron a Rabí y a sus hijos.",
+ "Dice Rabí Iosé Ben Kismá: en cierta ocasión en que me hallaba de viaje, encontré una persona con la cual intercambié un saludo. Díjome: ¿de dónde eres oriundo? a lo que contesté: de una gran ciudad de sabios y escribas soy. Díjome: maestro, quisieras vivir con nosotros en nuestra ciudad? yo te proporcionaría miles de monedas de oro, piedras preciosas y perlas. Le contesté: aunque me dieses toda la plata y el oro, las piedras preciosas y perlas que hay en el mundo, no lo haría, pues sólo he de vivir en un lugar de Torá. Pues así escribió David, Rey de Israel, en el libro de Salmos (119:72). “Tu Torá enunciada por Ti, es más preciosa que miles de monedas de plata y oro”. Mas aún, cuando el hombre abandona este mundo, no lo acompañan ni la plata ni el oro, ni las piedras preciosas ni las perlas, sino la Torá y las buenas acciones. Pues así está dicho (Proverbios 6: 22): “Te servirá de guía en tu camino, y velará por tí cuando durmieres; cuando despiertes ella te hablará”. Te servirá de guía en tu camino que es en este mundo; velará por tí cuando durmieres, en la tumba. Guando despiertes ella te hablará en el mundo venidero. Está escrito también (Jagai 2:8). “Mía es la plata y mío es el oro, dice Adonai Tsebaot”.",
+ "Cinco cosas son consideradas por Dios como Su principal adquisición en Su mundo, a saber: la Torá, los cielos y la tierra, Abraham, Israel y el Templo de Jerusalem. Esta aseveración se basa en los versículos siguientes: La Torá: a ella se hace alusión (Proverbios 8: 22): Adonai me adquirió en el principio de Su camino, antes de Sus obras las más antiguas”. Los cielos y la tierra a ellos se hace alusión en (Isaías 66:1) “Así dice Adonai: el cielo es Mi trono y la tierra escabel de mis pies. ¿Qué casa podríais edificarme? En que lugar moraría yo?” Y est dicho (Salmos 104:24) “Cuán grandes son Tus obras, oh Adonai, todas con sapiencia creaste, está la tierra llena de Tu creación”. Abraham: a él se hace alusión en (Génesis 14:19) Bendíjole diciendo: bendito sea Abraham ante Dios Altísimo creador del cielo y la tierra”. Israel, a él se hace alusión en (Exodo 15: 16): “Hasta que pase Tu pueblo, oh Adonai, hasta que pase este pueblo que es Tu Adquisición”. Y está dicho: (Salmos, 16:3). “Ellos son los santos que están en la tierra, ellos son todas mis delicias”. El Templo de Jerusalem, a él se hace alusión en (Exodo 15:17): “En el lugar que has elegido para Tu morada, en el Santuario que Tus manos han fundado”. Y está dicho (Salmos, 78:54): “Los condujo hasta el límite de Su Santuario, hasta esta montaña adquirida por Su poder”.",
+ "Todo lo que el Santo Bendito Él creó en Su mundo, lo hizo en nombre de Su Gloria, pues así está dicho (Isaías 43:7): “todo lo que lleva Mi nombre Yo lo creé y formé para Mi gloria”, y está dicho: (Exodo 15:18) “Adonai reinará eternamente”."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Sayings of the Jewish Fathers Pirqe Aboth translated by Charles Taylor [1897].json b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Sayings of the Jewish Fathers Pirqe Aboth translated by Charles Taylor [1897].json
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index 0000000000000000000000000000000000000000..5db058f8c67669911bb925343508ea8b981378e6
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+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Sayings of the Jewish Fathers Pirqe Aboth translated by Charles Taylor [1897].json
@@ -0,0 +1,142 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.sacred-texts.com/jud/sjf/sjf03.htm",
+ "versionTitle": "Sayings of the Jewish Fathers (Pirqe Aboth) translated by Charles Taylor [1897]",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "1. Moses received the Thorah from Sinai, and he delivered it to Jehoshua', and Jehoshua' to the elders, and the elders to the prophets, and the prophets delivered it to the men of the Great Synagogue. They said three things: Be deliberate in judgment; and raise up many disciples; and make a fence to the Thorah.",
+ "2. Shime'on ha-Çaddiq was of the remnants of the Great Synagogue. He used to say, On three things the world is stayed; on the Thorah, and on the Worship, and on the bestowal of Kindnesses.",
+ "3. Antigonus of Soko received from Shime'on ha-Çaddiq. He used to say, Be not as slaves that minister to the lord with a view to receive recompense; but be as slaves that minister to the lord without a view to receives recompense; and let the fear of Heaven be upon you.",
+ "4. Jose ben Jo'ezer of Çeredah and Jose ben Jochanan of Jerusalem received from them. Jose ben Jo'ezer of Çeredah said, Let thy house be a meeting-house for the wise; and powder thyself in the dust of their feet; and drink their words with thirstiness.",
+ "5. Jose ben Jochanan of Jerusalem said, Let thy house be opened wide; and let the needy be thy household; and prolong not converse with woman. His own wife, they meant, much less his neighbour's wife.) Hence the wise have said, Each time that the man prolongs converse with the woman he causes evil to himself, and desists from words of Thorah, and in the end he inherits Gehinnom.",
+ "7. Jehoshua' ben Perachia and Matthai the Arbelite received from them. Jehoshua' ben Perachiah said, Make unto thyself a master; and possess thyself of an associate; and judge every man in the scale of merit.",
+ "8. Matthai the Arbelite said, Withdraw from an evil neighbour; and associate not with the wicked;. and grow not thoughtless of retribution.",
+ "9. Jehudah ben Tabai and Shime'on ben Shatach received from them. Jehudah ben Tabai said, Make not thyself as them that predispose the judges; and while the litigants stand before thee, let them be in thine eyes as guilty; and when dismissed from before thee let them be in thine eyes as righteous, because that they have received the doom upon them.",
+ "10. Shime'on ben Shatach said, Make full examination of the witnesses; but be guarded in thy words, perchance from them they may learn to lie.",
+ "11. Shema'iah and Abtalion received from them. Shema'iah said, Love work; and hate lordship; and make not thyself known to the government.",
+ "12. Abtalion said, Ye wise, be guarded in your words; perchance ye may incur the debt of exile, and be exiled to the place of evil waters; and the disciples that come after you may drink and die, and the Name of Heaven be profaned.",
+ "13. Hillel and Shammai received from them. Hillel said, Be of the disciples of Aharon; loving peace, and pursuing peace; loving mankind, and bringing them nigh to the Thorah.",
+ "14. He used to say, A name made great is a name destroyed; he who increases not decreases; and he who will not learn (or teach) deserves slaughter; and he who serves himself with the tiara perishes.",
+ "15. He used to say, If I am not for myself who is for me? and being for my own self what am I? If not now when?",
+ "16. Shammai said, Make thy Thorah an ordinance; say little and do much; and receive every man with a pleasant expression of countenance.",
+ "17. Rabban Gamliel said, Make to thyself a master, and be quit of doubt; and tithe not much by estimation.",
+ "18. Shime'on his son said, All my days I have grown up amongst the wise, and have not found aught good for a man but silence; not learning but doing is the groundwork; and whoso multiplies words occasions sin.",
+ "19. Rabban Shime'on ben Gamliel said, On three things the world stands; on Judgment, and on Truth, and on Peace."
+ ],
+ [
+ "1. Rabbi said, Which is the right course that a man should choose for himself? Whatsoever is a pride to him that pursues it, (and) brings him honour from men. And be attentive to a light precept as to a grave, for thou knowest not the assigned reward of precepts,; and reckon the loss for a duty against its gain, and the gain by a transgression against its loss. And consider three things, and thou wilt not fall into the hands of transgression: know what is above thee-a seeing eye, and a hearing ear, and all thy deeds written in a book.",
+ "2. Rabban Gamliel, son of R. Jehudah ha-Nasi, said, Excellent is Thorah study together with worldly business, for the practice of them both puts iniquity out of remembrance; and all Thorah without work must fail at length, and occasion iniquity. And let all who are employed with the congregation act with them in the name of Heaven, for the merit of their fathers sustains them, and their righteousness stands for ever. And ye yourselves shall have reward reckoned unto you as if ye had wrought.",
+ "3. Be cautious with (those in) authority, for they let not a man approach them but for their own purposes; and they appear like friends when it is to their advantage, and stand not by a man in the hour of his need.",
+ "4. He used to say, Do His will as if it were thy will, that He may do thy will as if it were His will. Annul thy will before His will, that He may annul the will of others before thy will. 5. Hillel said, Separate not thyself from the congregation, and trust not in thyself until the day of thy death; and judge not thy friend until thou comest into his place; and say not of a word which may be heard that in the end it shall be heard; and say not, When I have leisure I will study; perchance thou mayest not have leisure.",
+ "6. He used to say, No boor is a sinfearer; nor is the vulgar pious; nor is the shamefast apt to learn, nor the passionate to teach; nor is every one that has much traffic wise. And in a place where there are no men endeavour to be a man.",
+ "7. Moreover he saw a skull which floated on the face of the water, and he said to it, Because thou drownedst they drowned thee, and in the end they that drowned thee shall be drowned.",
+ "8. He used to say, More flesh, more worms: more treasures, more care: more maidservants, more lewdness: more menservants, more theft: more women, more witchcrafts: more Thorah, more life: more wisdom, more scholars: more righteousness, more peace. He who has gotten a good name has gotten it for himself. He who has gotten to himself words of Thorah, has gotten to himself the life of the world to come.",
+ "9. Rabban Jochanan ben Zakai received from Hillel and from Shammai. He used to say, If thou hast practised Thorah much, claim not merit to thyself, for thereunto wast thou created. 10. Five disciples were there to Rabban Jochanan 'ben Zakai, and these were they: R. Li'ezer ben Hyrqanos, and R. Jehoshua' ben Chananiah, and R. Jose the Priest, and R. Shime'on ben Nathanael, and R. Ele'azar ben 'Arak. He used to recount their praise: Eli'ezer ben Hyrqanos is a plastered cistern, which loseth not a drop; Jehoshua' ben Chananiah--happy is she that bare him; Jose the Priest is pious; Shim'eon ben Nathanael is a sinfearer; Ele'azar ben 'Arak is a welling spring. 11. He used to say, If all the wise of Israel were in a scale of the balance, and Eli'ezer ben Hyrqanos in the other scale, he would outweigh them all. Abba Shaul said in his name, If all the wise of Israel were in a scale of the balance, and Eli'ezer ben Hyrqanos with them, and Ele'azar ben 'Arak in the other scale, he would outweigh them all.",
+ "12. He said to them, Go and see which Is the good way that a man should cleave to. Rabbi Li'ezer said, A good eye: R. Jehoshua' said, A good friend: and R. Jose said, A good neighbour: and R. Shime'on said, He that foresees what is to be: R. La'zar said, A good heart. He said to them, I approve the words of Ele'azar ben 'Arak rather than your words, for his words include your words. 13. He said to them, Go and see which is the evil way that a man should shun. R. Li'ezer said, An evil eye: and R. Jehoshua' said, An evil companion: and R. Jose said, An evil neighbour: and R. Shime'on said, He that borroweth and repayeth not--he that borrows from man is the same as if he borrowed from God (blessed is He)--for it is said, The wicked borroweth, and payeth not again, but the righteous is merciful and giveth: R. La'zar said, An evil heart. He said to them, I approve the words of Ele'azar ben 'Arak rather than your words, for your words are included in his words.",
+ "14. And they said (each) three things. R. Li'ezer said, Let the honour of thy friend be dear unto thee as thine own; and be not easily provoked; and repent one day before thy death. And warm thyself before the fire of the wise, but beware of their embers, perchance thou mayest be singed, for their bite is the bite of a fox, and their sting the sting of a scorpion, and their hiss the hiss of a fiery-serpent, and all their words are as coals of fire.",
+ "15. R. Jehoshua' said, An evil eye, and the evil nature, and hatred of the creatures put a man out of the world.",
+ "16. R. Jose said, Let the property of thy friend be precious unto thee as thine own; set thyself to learn Thorah, for it is not an heirloom unto thee; and let all thy actions be to the name of Heaven.",
+ "17. R. Shime'on said, Be careful in reading the Shema' and in Prayer; and when thou prayest, make not thy prayer an ordinance, but an entreaty before God, blessed is He, for it is said, For God is compassionate and easily-entreated, longsuffering, and plenteous in grace; and be not wicked unto thyself.",
+ "18. R. La'zar said, Be diligent to learn Thorah, wherewith thou mayest make answer to Epicurus; and know before whom thou toilest; and who is the Master of thy work.",
+ "19. R. Tarphon said, The day is short, and the task is great, and the workmen are sluggish, and the reward is much, and the Master of the house is urgent. ",
+ "He said, It is not for thee to finish the work, nor art thou free to desist therefrom; if thou hast learned much Thorah, they give thee much reward; and faithful is the Master of thy work, who will pay thee the reward of thy work, and know that the recompence of the reward of the righteous is for the time to come."
+ ],
+ [
+ "1. 'Aqabiah ben Mahalaleel said, Consider three things, and thou wilt not come into the hands of transgression. Know whence thou camest; and whither thou art going; and before whom thou art about to give account and reckoning. Know whence thou camest: from a fetid drop; and whither thou art going: to worm and maggot; and before whom thou art about to give account and reckoning: before the King of the kings of kings, blessed is He.",
+ "2. R. Chananiah, prefect of the priests, said, Pray for the peace of the kingdom, since but for fear thereof we had swallowed up each his neighbour alive. 3. R. Chananiah ben Thradyon said, Two that sit together without words of Thorah are a session of scorners, for it is said, Nor sitteth in the seat of the scornful; but two that sit together and are occupied in words of Thorah have the Shekinah among them, for it is said, Then they that feared the Lord spake often one to another, &c. 4. One that sits and studies, the Scripture imputes to him as if he fulfilled the whole Thorah, for it is said, He sitteth alone and keepeth silence, because he hath borne it upon him.",
+ "5. R. Shime'on said, Three that have eaten at one table, and have not said over it words of Thorah, are as if they had eaten of sacrifices of (the) dead, for it is said, For all tables are full of vomit and filthiness without MAQOM (\"without mention of the name of God\"). 6. But three that have eaten at one table, and have said over it words of Thorah, are as if they had eaten of the table of MAQOM, blessed is He, for it is said, And he said unto me, This is the table that is before the Lord.",
+ "7. Chananyiah ben Chakinai said, He who awakes by night, and he who is walking alone by the way, and turns aside his heart to idleness, is \"guilty of death.\"",
+ "8. R. Nechonyiah ben ha-Qanah said, Whoso receives upon him the yokel, of Thorah, they remove from him the yoke of royalty and the yoke of worldly care; and whoso breaks from him the yoke of Thorah, they lay upon him the yoke of royalty and the yoke of worldly care.",
+ "9. R. Chalaftha of Kaphar-Chananiah said, When ten sit and are occupied in words of Thorah the Shekinah is among them, for it is said, God standeth in the CONGREGATION of the mighty (Ps. lxxxii. 1). And whence (is it proved of) even five? Because! it is said, He judgeth among gods. And whence even three? Because it is said, . . . and hath founded his TROOP in the earth (Amos ix. 6). And whence even two? Because it is said, Then they that feared the Lord spake often one to another (§ 3). And whence even one? Because it is said, In all places where I record my name I will come unto THEE, and I will bless thee (Ex. xx. 24).",
+ "10. R. La'zar ben Jehudah of Barthotha said, Give Him of what is His, for thou and thine are His; and thus he saith in David, For all things come of Thee, and of thine own have we given thee (I Chron. xxix. 14). 11. R. Jacob said, He who is walking by the way and studying, and breaks off his study (Mishnah) and says, How fine is this tree! how fine is that tree! and how fine is this fallow? they account it to him as if he were \"guilty of death.\"",
+ "12. R. Dosithai, son of R. Jannai, said in the name of R. Meir, When a scholar of the wise sits and studies, and has forgotten a word of his Mishnah, they account it unto him as if he were \"guilty of death,\" for it is said, Only take heed to thyself, and keep thy soul diligently, lest thou forget the words which thine eyes have seen (Deut. iv. 9). Perhaps his Mishnah has but grown hard to him? What need then to say, \"And lest they depart from thy heart all the days of thy life\"? Lo! he is not guilty, till he has sat down and suffered them to depart from his mind.",
+ "13. R. Chananiah ben Dosa said, Whosesoever fear of sin precedes his wisdom, his wisdom stands; and whosesoever wisdom precedes his fear of sin, his wisdom stands not. 14. He used to say, Whosesoever works are in excess of his wisdom, his wisdom stands; and whosesoever wisdom is in excess of his works, his wisdom stands not.",
+ "15. He used to say, With whomsoever the spirit of men is pleased, the Spirit of God is pleased; and with whomsoever the spirit of men is not pleased, the Spirit of God is not pleased. 16. R. Dosa ben Horkinas said, Morning sleep, and midday wine, and the babbling of youths, and frequenting the meeting houses of the vulgar, put a man out of the world.",
+ "17. R. Li'ezer ha-Moda'i said, He that profanes things sacred, and contemns the festivals, and annuls the covenant of Abraham our father, and acts barefacedly against the Thorah, even though he be a doer of good works, has no portion in the world to come.",
+ "18. R. Ishma'el said, Be pliant of disposition (or to a chief) and yielding to impressment, and receive every man with cheerfulness.",
+ "19. R. 'Aqibah said, Merriment, and lightness of disposition, accustom a man to lewdness. 20. He used to say, Tradition is a fence to Thorah; tithes are a fence to wealth; vows a fence to sanctity; a fence to wisdom is silence.",
+ "21. He used to say, Beloved is man that he was created 22. Beloved are Israel that they are called children of God; greater love (was it that it) was made known to them that they are called children of God, as it is said, Ye are the children of the LORD your God (Deut. xiv. 1). 23. Beloved are Israel that there was given to them the instrument with which the world was created; greater love (was it that it) was made known to them that there was given to them the instrument with which the world was created, as it is said, For I give you good doctrine, forsake ye not MY LAW (Prov. iv. 2).",
+ "24. Everything is foreseen; and freewill is given. And the world is judged by grace; and everything is according to work.",
+ "25. He used to say, Everything is given on pledge; and the net (Eccl. ix. 12) is cast over all the living. The office is open; and the broker gives credit; and the ledger is open; and the hand writes; and whosoever will borrow comes and borrows; and the bailiffs go round continually every day, and exact from a man whether he wills or not; and they have whereon to lean; and the judgment is a judgment of truth. And everything is prepared for the BANQUET.",
+ "26. R. La'zar ben 'Azariah said, No Thorah, no culture; no culture, no Thorah. No wisdom, no fear (of God); no fear (of God), no wisdom. No knowledge, no discernment; no discernment, no knowledge. No meal, no Thorah; no Thorah, no meal. 27. He used to say, Whosesoever wisdom is in excess of his works, to what is he like? To a tree whose branches are abundant, and its roots scanty; and the wind comes, and uproots it, and overturns it. And whosesoever works are in excess of his wisdom, to what is he like? To a tree whose branches are scanty, and its roots abundant; though all the winds come upon it, they stir it not from its place.",
+ "28. R. La'zar Chasmah said, \"Qinnim\" (Mishnah about bird-sacrifices) and \"Pitheché Niddah\" (Mishnah relating to menstruation) are essentials of Thorah; canons of astronomy and Gematria (Numerology) are after courses of wisdom.\n"
+ ],
+ [
+ "1. Ben Zoma said, Who is wise? He that learns from every man; for it is said, From all my teachers I gat understanding (Ps. Cxix. 99). 2. Who is mighty? He that subdues his nature; for it is said, He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city (Prov. xvi. 32). 3. Who is rich? He that is contented with his lot; for it is said, When thou eatest the labour of thy hands, happy art thou, and it shall be well with thee (Ps. cxxviii. 2). \"Happy art thou\" in this world; \"and it shall be well with thee\" in the world to comes. 4. Who is honoured? He that honours mankind; for it is said, For them that honour me I will honour, and they that despise me shall be lightly esteemed (I Sam. ii. 30).",
+ "5. Ben 'Azzai said, Hasten to a slight precept, and flee from transgression; for precept induces precept, and transgression induces transgression; for the reward of precept is precept, and the reward of transgression is transgression.",
+ "6. He used to say, Despise not any man, and carp not at any thing; for thou wilt find that there is not a man that has not his hour, and not a thing that has not its place.",
+ "7. R. Levitas of Jabneh said, Be exceeding lowly of spirit, for the hope of man is the worm. R. Jochanan ben Baroqah said, Whoso profanes the name of Heaven in secret, they punish him openly. The erring is as the presumptuous, in profanation of the NAME.",
+ "8. R. Ishma'el his son said, He that learns in order to teach, they grant him the faculty to learn and to teach: he that learns in order to practise, they grant him the faculty to learn, and to teach, and to practise. 9. R. Çadoq said, Make them not a crown, to glory in them; nor an ax, to live by them. And thus was Hillel wont to say, And he who serves himself with the tiara perishes. Lo, whosoever makes profit from words of Thorah removes his life from the world.",
+ "10. R. Jose said, Whosoever honours the Thorah is himself held in honour with men; and whosoever dishonours the Thorah is himself dishonoured with men.",
+ "11. R. Ishma'el said, He that refrains himself from judgment, frees himself from enmity, and rapine, and false swearing; and he that is arrogant in decision is foolish, wicked, and puffed up in spirit.",
+ "12. He used to say, Judge not alone, for none may judge alone save One; and say not, Accept ye my opinion, for they are free-to-choose, and not thou.",
+ "13. R. Jochanan said, Whosoever fulfils the Thorah in poverty, will at length fulfil it in wealth; and whosoever neglects the Thorah in wealth, will at length neglect it in poverty.",
+ "14. R. Meir said, Have little business, and be busied in Thorah; and be lowly in spirit unto every man; and if thou idlest from the Thorah, thou wilt have idlers many against thee; and if thou labourest in the Thorah, He hath much reward to give unto thee.",
+ "15. R. Li'ezer ben Jacob said, He who performs one precept has gotten to himself one advocate; and he who commits one transgression has gotten to himself one accuser. Repentance and good works are as a shield against punishment. 16. R. Jochanan Sandalarius said, Whatsoever assemblage is in the name of duty will in the end be established; and that which is not in the name of duty will not in the end be established.",
+ "17. R. La'zar said, Let the honour of thy disciple be dear unto thee as the honour of thine associate; and the honour of thine associate as the fear of thy master; and the fear of thy master as the fear of Heaven.",
+ "18. R. Jehudah said, Be careful in Thalmud, for error in Thalmud amounts to sin. 19. R. Shime'on said, There are three crowns: the crown of Thorah, and the crown of Priesthood, and the crown of Royalty (Ex. xxv. 10, 11; xxx. 1, 3; xxv. 23, 24); but the crown of a good name mounts above them (Eccl. vii. 1).",
+ "20. R. Nehorai said, Betake thyself to a place of Thorah, and say not that it shall come after thee; for thine associates will confirm it unto thee; and lean not unto thine own understanding (Prov. iii. 5).",
+ "21. R. Jannai said, Neither the security of the wicked, nor the afflictions of the righteous, are in our hand. 22. R. Matthiah ben Charash said, Be beforehand in saluting every man; and be a tail to lions, and not a head to foxes.",
+ "23. R. Jacob said, This world is like a vestibule before the world to come; prepare thyself at the vestibule, that thou mayest be admitted into the hall.",
+ "24. He used to say, Better is one hour of repentance and good works in this world than all the life of the world to come; better is one hour of refreshment of spirit in the world to come than all the life of this world.",
+ "25. R. Shime'on ben Ele'azar said, Conciliate not thy friend in the hour of his passion; and console him not in the hour when his dead is laid out before him; and \"interrogate\" him not in the hour of his vow; and strive not to see him in the hour of his disgrace.",
+ "26. Shemuel ha-Qatan said, Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth (Prov. xxiv. 17).",
+ "27. Elisha' ben Abiyyah said, He who learns as a lad, to what is he like? to ink written on fresh paper; and he who learns when old, to what is he like? to ink written on used paper. 28. R. Jose ben Jehudah of Kaphar ha-Babli said, He who learns from the young, to what is he like? to one that eats unripe grapes, and drinks wine from his vat; and he who learns from the old, to what is he like? to one that eats ripened grapes, and drinks old wine. 29. R. said, Regard not the flask, but what is therein; there is a new flask that is full of old (wine), and an old one in which there is not even new.",
+ "30. R. Li'ezer ha-Qappar said, Jealousy, and lust, and ambition, put a man out of the world.",
+ "31. He used to say, The born are to die; and the dead to revive; and the living to be judged; for to know, and to notify, and that it may be known, that He is the framer, and He the creator, and He the discerner, and He the judge, and He the witness, and He the \"adversary,\" and He is about to judge with whom there is no iniquity, nor forgetfulness, nor respect of persons, nor taking of a bribe, for all is His, and know that all is according to plan. 32. Let not thine imagination assure thee that the grave is an asylum; for perforce thou wast framed (Jer. xviii. 6), and perforce thou wast born, and perforce thou livest, and perforce thou diest, and perforce thou art about to give account and reckoning before the King of the kings of kings, the Holy One, blessed is He.\n"
+ ],
+ [
+ "1. By ten Sayings the world was created. And what is learned therefrom? for could it not have been created by one Saying? But it was that vengeance might be taken on the wicked, who destroy the world that was created by ten Sayings; and to give a goodly reward to the righteous, who maintain the world that was created by ten Sayings.",
+ "2. Ten generations were there from Adam to Noach, to shew how great was His longsuffering; for all the generations were provoking Him, till He brought the deluge upon them. 3. Ten generations were there from Noach to Abraham, to shew how great was His longsuffering; for all the generations were provoking Him, till Abraham our father came, and received the reward of them all.",
+ "4. With ten temptations was Abraham our father tempted, and he withstood them all; to shew how great was the love of Abraham our father.",
+ "5. Ten miracles were wrought for our fathers in Egypt; and ten by the sea. 6. Ten plagues brought the Holy One, blessed is He, upon the Egyptians in Egypt; and ten by the Sea. 7. With ten temptations did our fathers tempt God in the wilderness, for it is said, And they have tempted me now these ten times, and have not hearkened to my voice (Numb. xiv. 22).",
+ "8. Ten miracles were wrought in the Sanctuary. No woman miscarried from the scent of the holy meat; and the holy meat never stank; and an uncleanness befel not the highpriest on the day of the Atonement; and a fly was not seen in the slaughterhouse; and a defect was not found in the sheaf; nor in the two loaves; nor in the shewbread; and rains quenched not the pile; and the wind prevailed not against the pillar of smoke; they stood serried, and bowed down at ease; and serpent and scorpion harmed not in Jerusalem; and a man said not to his fellow, The place is too strait for me (Is. xlix. 20) to lodge in Jerusalem.",
+ "9. Ten things were created between the suns. The mouth of the earth; and the mouth of the well; and the mouth of the ass; and the bow (Gen. lx. 13); and the manna; and the rod (a rod of power given to Adam, passed down to Joseph and eventually to Pharaoh; Moses alone could read the letters on it); and the shamir-worm (a magical worm Moses used to engrave the tablets of the law and split stones); and the character; and the writing; and the tables. And some say, the spirits also; and the sepulchre of Moses (Deut. xxxiv. 6); and the ram of Abraham our father (Gen. xxii. 13). And some say, tongs also, made with tongs.",
+ "10. Seven things are in a clod, and seven in a wise man. The wise man speaks not before one who is greater than he in wisdom; and does not interrupt the words of his companion; and is not hasty to reply; he asks according to canon, and answers to the point; and speaks on the first thing first, and on the last last; of what he has not heard he says, I have not heard; and he acknowledges the truth. And their opposites are in the clod.",
+ "11. Seven kinds of punishments come on account of seven main transgressions. When some men tithe, and some do not tithe, dearth from drought comes: some of them are hungry, and some of them are full. When they have not tithed at all, a dearth from tumult and from drought comes. And when they have not offered the dough-cake, a deadly dearth comes. 12. Pestilence comes into the world for the capital crimes mentioned in the Thorah, which are not brought before the tribunal; and for the seventh year fruits. 13. The sword comes upon the world for suppression of judgment; and for perversion of judgment; and for explaining Thorah not according to canon.",
+ "14. Noisome beasts come into the world for vain swearing; and for profanation of the NAME. Captivity comes upon the world for strange worship; and for incest; and for shedding of blood; and for (not) giving release to the land. 15. At four seasons the pestilence waxes: in the fourth (year); in the seventh; at the ending of the seventh; and at the ending of the Feast in every year. In the fourth (year), on account of the poor's tithe in the third; in the seventh, on account of the poor's tithe in the sixth; and at the ending of the seventh, on account of the seventh year fruits; and at the ending of the Feast in every year,, on account of the largesses of the poor.",
+ "16. There are four characters in men, He that saith, Mine is mine, and thine is thine, is an indifferent character; but some say, It is the character of Sodom: (he that saith) Mine is thine, and thine is mine, is 'am ha-areç: Mine and thine are thine, pious: Thine and mine are mine, wicked.",
+ "17. There are four characters in dispositions. Easily provoked, and easily pacified, his gain is cancelled by his loss: hard to provoke and hard to pacify, his loss is cancelled by his gain: hard to provoke, and easily pacified, pious: easily provoked, and hard to pacify, wicked.",
+ "18. There are four characters in scholars. Quick to hear and quick to forget, his gain is cancelled by his loss: slow to hear and slow to forget, his loss is cancelled by his gain: quick to hear, and slow to forget, is wise: slow to hear, and quick to forget, this is an evil lot.",
+ "19. There are four characters in almsgivers. He who is willing to give, but not that others should give, his eye is evil towards the things of others: that others should give, and he should not give, his eye is evil towards his own: he who would give and let others give, is pious: he who will not give nor let others give, is wicked.",
+ "20. There are four characters in college-goers. He that goes and does not practise, the reward of going is in his hand: he that practises and does not go, the reward of practice is in his hand: he that goes and practises is pious: he that goes not and does not practise is wicked.",
+ "21. There are four characters in those who sit under the wise; a sponge; a funnel; a strainer; and a bolt-sieve. A sponge, which sucks up all; a funnel, which lets in here and lets out there; a strainer, which lets out the wine and keeps back the dregs; a bolt-sieve, which lets out the pollard and keeps back the flour.",
+ "22. All love which depends on some thing, when the thing ceases, the love ceases; and such as does not depend on anything, ceases not for ever. 23. What love is that which depends on some thing? the love of Amnon and Thamar; And that which does not depend on anything? this is the love of David and Jonathan.",
+ "24. Whatsoever gainsaying is for the name of Heaven will in the end be established; and that which is not for the name of Heaven will not in the end be established. 25. What gainsaying is that which is for the name of Heaven? the gainsaying of Shammai and Hillel. And that which is not for the name of Heaven? this is the gainsaying of Qorach.",
+ "26. Whosoever makes the many righteous, sin prevails not over him; and whosoever makes the many to sin, they grant him not the faculty to repent. 27. Moses was righteous, and made the many righteous, and the righteousness of the many was laid upon him, for it is said, He executed the justice of the Lord and His judgments, WITH Israel (Deut. Xxxiii. 21). Jerobe'am sinned, and caused the many to sin, (and) the sin of the many was laid upon him, for it is said, Because of the sins of Jerobe'am who sinned, and made Israel to sin (I Kings xiv. 16, &c.).",
+ "28. In whomsoever are three things, he is a disciple of Abraham; and three (other) things, a disciple of Bile'am. 29. A good eye, and a lowly soul, and a humble spirit (belong to) the disciple of Abraham: an evil eye, and a swelling soul, and a haughty spirit, to the disciple of Bile'am. And what difference is between the disciples of Abraham and the disciples of Bile'am? The disciples of Bile'am, go down to Gehinnom, for it is said, But thou, O God, shalt bring them down into the pit of destruction (Ps. lv. 24), but the disciples of Abraham inherit the Garden of 'Eden, for it is said, That I may cause those that love me to inherit SUBSTANCE; and I will fill their treasures (Prov. viii. 21).",
+ "30. R. Jehudah ben Thema said, Be bold as a leopard, and swift as an eagle, and fleet as a hart, and strong as a lion, to do the will of thy Father which is in Heaven. 31. He used to say, The bold of face to Gehinnom; and the shamefaced to the garden of 'Eden. May it be well-pleasing in thy sight, Lord, our God, and the God of our fathers, that thy city may be built in our days; and give us our portion in thy Thorah.",
+ "He used to say, At five years old, Scripture: at ten years, Mishnah: at thirteen, the Commandments: at fifteen, Thalmud: at eighteen, the bridal: at twenty, pursuits: at thirty, strength: at forty, discernment: at fifty, counsel: at sixty, age: at seventy, hoariness: at eighty, power: at ninety, decrepitude: at a hundred, it is as though he were dead, and gone, and had ceased from the world.",
+ "32. Ben Bag-bag said, Turn it, and again turn it; for the all is therein, and thy all is therein: and swerve not therefrom, for thou canst have no greater excellency than this.",
+ "33. Ben He-he said, According to the toil is the reward."
+ ],
+ [
+ "Wise men have taught in the Mishnah tongue; blessed is He that made choice of them and their Mishnah: 1. RABBI MEIR said, Whosoever is busied in Thorah for its own sake merits many things; and not only so, but he is worth the whole world: he is called friend, beloved: loves God, loves mankind: pleases God, pleases mankind. And it clothes him with meekness and fear, and fits him to become righteous, pious, upright and faithful: and removes him from sin, and brings him toward the side of merit. And they enjoy from him counsel, and sound wisdom, understanding, and strength, for it is said, Counsel is mine, and sound wisdom: I am understanding; I have strength (Prov, viii. 14). And it gives him kingdom, and dominion, and faculty of judgment. And they reveal to him the secrets of Thorah; and he is made, as it were, a spring that ceases not, and as a river that flows on increasing. And he becomes modest, and long-suffering, and forgiving of insult. And it magnifies him and exalts him over all things.",
+ "2. Said Rabbi Jehoshua' ben Levi, Every day Bath Qol goes forth from Mount Choreb, and makes proclamation and says, Woe to the creatures for contempt of Thorah, for whosoever does not occupy himself in Thorah is called \"blameworthy,\" for it is said, As a jewel of gold in a swine's snout, so is a fair woman which is without discretion (Prov. xi. 22). And it saith, And the tables were the work of God, and the writing was the writing of God, graven upon the tables (Ex. xxxii. 16); read not CHARUTH, graven, but CHERUTH, freedom, for thou wilt find no freeman but him who is occupied in learning of Thorah; and whosoever is occupied in learning of Thorah, behold he exalts himself, for it is said, And from Matthanah to Nachaliel: and from Nachaliel to Bamoth (Numb. xxi. 19).",
+ "3. He who learns from his companion one section, or one canon, or one verse, or one word, (or) even one letter, is bound to do him honour; for thus we find with David king of Israel, who learned not from Achithophel but two things only, that he called him his master, his guide, and his acquaintance, for it is said, But it was thou, a man mine equal, my guide, and mine acquaintance (Ps. lv. 14). And is there not an argument from the greater to the less, that as David king of Israel, who learned not from Achithophel but two words only, called him his master, his guide, and his acquaintance, he who learns from his companion one section, or one canon, or one verse, or one word, or even one letter, is so many times the more bound to do him honour? And honour is nothing but Thorah, for it is said, The wise shall inherit honour (Prov. iii. 35). And the perfect shall inherit good (Prov. xxviii. 10). And good is nothing but Thorah, for it is said, For I give you good doctrine, forsake ye not my Thorah (Prov. iv. 2).",
+ "4. This is the path of Thorah: A morsel with salt (This is a Talmudic phrase for a poor man's fare--Berakoth 2 b), shalt thou eat; Thou shalt drink also water by measure (Ezek. iv. 11); and shalt sleep upon the ground, and live a life of painfulness, and in Thorah shalt thou labour. If thou doest thus, Happy shalt thou be, and it shall be well with thee (Ps. cxxviii. 2): \"happy shalt thou be\" in this world; \"and it shall be well with thee \"in the world to come.",
+ "5. Seek not greatness for thyself, and desire not honour. Practise more than thou learnest. And lust not for the table of kings, for thy table is greater than their table, and thy crown greater than their crown, and faithful is thy task-master who will pay thee the wage of thy work.",
+ "6. Greater is Thorah than the priesthood, and than the kingdom; for the kingdom is acquired by thirty degrees, and the priesthood by four and twenty, and the Thorah is acquired by forty and eight things. And these are they, by learning, by a listening ear, by ordered speech, by discernment of heart, by dread, by fear, by meekness, by cheerfulness, by pureness, by attendance upon the wise, by discussion with associates, by the argumentation of disciples, by sedateness; by Scripture, by Mishnah; by little traffic, by little intercourse, by little luxury, by little sleep, by little converse, by little merriment; by long-suffering, by a good heart, by faith in the wise, by acceptance of chastisements; he that knows his place, and that rejoices in his portion, and that makes a fence to his words, and does not claim merit to himself; he is loved, loves God, loves mankind, loves righteousnesses, loves uprightness, loves reproofs; and retires from honour, and puffs not up his heart with his learning, and is not forward in decision; bears the yoke with his associate, and inclines him to the scale of merit, and grounds him upon the truth, and grounds him upon peace; and settles his heart to his study; asks and answers, hears and adds thereto; he that learns in order to teach, and that learns in order to practise; that makes his master wiser, and that considers what he has heard, and that tells a thing in the name of him that said it. Lo, thou hast learned that whosoever tells a thing in the name of him that said it, brings redemption to the world, for it is said, And Esther told it to the king in the name of Mordekai (Esth. ii. 22).",
+ "7. Great is Thorah, which gives life to those who practise it in this world and in the world to come, for it is said, For they are life unto those that find them, and health to all their flesh (Prov. iv. 22); and it saith, It shall be health to thy navel, and marrow to thy bones (Prov. iii. 8); and it saith, She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her (Prov. iii. 18); and it saith, For they shall be an ornament of grace unto thy head, and chains about thy neck (Prov. i. 9); and it saith, She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee (Prov. iv. 9); and it saith, For by me thy days shall be multiplied, and the years of thy life shall be increased (Prov. ix. 11); and it saith, Length of days is in her right hand; and in her left hand riches and honour (Prov. iii. 16): and it saith, For length of days, and years of life, and peace, shall they add to thee (Prov. iii. 2).",
+ "8. Rabbi Shime'on ben Jehudah, in the name of Rabbi Shime'on ben Jochai, said, Comeliness, and strength, and wealth, and honour, and wisdom, and age, and hoariness, and sons, are comely to the righteous, and comely to the world, for it is said, The hoary head is a crown of glory; it is found in the way of righteousness (Prov. xvi. 31); and it saith, The glory of young men is their strength: and the beauty of old men is the grey head (Prov. xx. 29); and it saith, Sons' sons are the crown of old men; and the glory of sons are their fathers (Prov. xvii. 6); and it saith, Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously (Is. Xxiv. 23). Rabbi Shime'on ben Manasia said, These (?) seven qualities which the wise have reckoned to the righteous were all of them confirmed in Rabbi and his sons.",
+ "9. Said Rabbi Jose ben Qisma, Once I was walking by the way, and there met me a man, and be gave me \"Peace\"; and I returned him \"Peace.\" He said to me, Rabbi, from what place art thou? I said to him, From a great city of wise men, and doctors, am I. He said to me, Rabbi, should it be thy pleasure to dwell with us in our place, I will give thee a thousand thousand dinars of gold, and goodly stones, and pearls. I said to him, If thou shouldest give me all the silver, and gold, and goodly stones, and pearls that are in the world, I would not dwell but in a place of Thorah; and thus it is written in the book of Psalms, by the hands of David, king of Israel, The law of thy mouth is better unto me than thousands of gold and silver (Ps. cxix. 72). Moreover in the hour of a man's decease not silver, nor gold, nor goodly stones, and pearls accompany the man, but Thorah and good works alone, for it is said, When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee (Prov. vi. 22). \"When thou goest, it shall lead thee,\" in this world: \"when thou sleepest, it shall keep thee,\" in the grave: \"and when thou awakest, it shall talk with thee,\" in the world to come. And it saith, The silver is mine, and the gold is mine, saith the Lord of hosts (Hang. ii. 8).",
+ "10. Five, possessions possessed the Holy One, blessed is He, in his world, and these are they: THORAH, one possession; HEAVEN AND EARTH, one possession; Abraham, one possession; ISRAEL, one possession; THE SANCTUARY, one possession. Thorah, whence? because it is written, The Lord possessed me in the beginning of his way, before his works of old (Prov. viii. 22); Heaven and Earth, whence? because it is written, Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest (Is. lxvi. 1)? and it saith, O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy possessions (Ps. civ. 24); Abraham, whence? because it is written, And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth (Gen. xiv. 19); Israel, whence? because it is written, Till thy people pass over, O Lord, till the people pass over, which thou hast possessed (Ex. xv. 16); and it saith, To the saints that are in the earth, and to the excellent, in whom is all my delight (Ps. xvi. 3); The Sanctuary, whence? because it is written, The place, O Lord, which thou hast made for thee to dwell in, the sanctuary, O Lord, which thy hands have established (Ex. xv. 17); and it saith, And he brought them to the border of his sanctuary, even to this mountain, which his right-hand had possessed (Ps. lxxviii. 54).",
+ "11. Whatsoever the Holy One, blessed is He, created in his world, he created not but for his glory, for it is said, Every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him (Is. xliii. 7); and it saith, The Lord shall reign for ever and ever (Ex. xv. 18). Rabbi Chanania ben 'Aqashia said, The Holy One, blessed is He, was pleased to give merit to Israel: therefore he multiplied unto them Thorah and precepts, for it is said, The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable (Is. xlii. 21)."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Sefaria Community Translation.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Sefaria Community Translation.json
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+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Sefaria Community Translation.json
@@ -0,0 +1,124 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.sefaria.org",
+ "versionTitle": "Sefaria Community Translation",
+ "status": "locked",
+ "license": "CC0",
+ "versionTitleInHebrew": "תרגום קהילת ספריא",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Moshe received the Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders, and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly. They said three things: Be deliberate in judgment, raise up many disciples and make a fence for the Torah.",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "",
+ "He [Rabbi Hillel] used to say: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?"
+ ],
+ [],
+ [
+ "Akavia ben Mahalalel says: Keep your eye on three things, and you will not come to sin: Know from where you came, and to where you are going, and before Whom you are destined to give an account and a reckoning. From where did you come? From a putrid drop. And to where are you going? To a place of dust, worms, and maggots. And before Whom are you destined to give an account and a reckoning? Before the King of kings, the Holy One, blessed be He.",
+ "Rabbi Chanina, the Deputy High Priest, says: Pray for the welfare of the government, for were it not for the fear of it, man would swallow his fellow alive. Rabbi Chananya ben Teradyon says: Two who are sitting together and there are no words of Torah [spoken] between them, this is a session of scorners, as it is said (Psalms 1:1): “[Happy is the man who has]... not sat in the session of the scorners.” But two who are sitting together and there are words of Torah [spoken] between them, the Divine Presence rests with them, as it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for those who feared the Lord and for those who thought upon His Name.” I have no [Scriptural support for this] except [in a case of] two. From where [is there proof that] that even [when there is only] one [person studying Torah], the Holy One, blessed be He, determines a reward for him? As it is said (Lamentations 3:28): “He sits alone and is silent, since he takes [a reward] for it.”",
+ "Rabbi Shimon says: Three who ate at one table and did not say upon it words of Torah - it is as if they ate from the offerings of the dead, as it is said (Isaiah 28:8): \"For all of the tables are full of vomit and feces without the Omnipresent.\" However, three who ate at one table and said upon it words of Torah - it is as if they ate from the table of the Omnipresent, blessed be He, as it is said (Ezekiel 41:22): \"And he said to me, this is the table that is before the Lord.\"",
+ "Rabbi Chananya ben Chakhinai says: One who stays awake at night, and one who wanders on a road alone, and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life.",
+ "Rabbi Nechunya ben Hakanah says: Anyone who accepts the yoke of Torah upon himself, they lift from him the yoke of government and the yoke of the way of the world (derekh erets). And anyone who casts from himself the yoke of Torah, they place upon him the yoke of government and the yoke of the way of the world (derekh erets).",
+ "Rabbi Chalafta [ben Dosa] of Kfar Chananiah says: Ten who are sitting together and engaging in Torah, the Divine Presence rests among them, as it is said (Psalms 82:1): “God stands in the congregation of God.” And from where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6): “And He has founded His band upon the earth.” And from where even three? As it is said (Psalms 82:1): “In the midst of judges He judges.” And from where even two? As it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard.” And from where even one? As it is said (Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.”",
+ "Rabbi Elazar, man of Bartuta, says: Give Him from what is His, for you and yours are His, and thus with David it says, \"For all comes from You, and from Your hand we have given to You\" (I Chronicles 29:14). Rabbi Shimon says: He who is walking on the way and repeating his studies, and interrupts his studies and says, \"How lovely is this tree! And how lovely is this newly plowed field!\" - Scripture considers him as if he is liable for [forfeiture of] his life.",
+ "Rabbi Dostai beRebbe Yannai in the name of Rabbi Meir says: Anyone who forgets one thing from his studies - Scripture considers him as if he is liable for [forfeiture of] his life, as it is said (Deuteronomy 4:9): \"Only guard yourself, and guard your life diligently, lest you forget the things which your eyes saw.\" One could [suppose this statement applies to] even one whose studies have overpowered him; therefore, the verse says, \"and lest they depart from your heart all the days of your life\" - he is not liable for [forfeiture of] his life until he sits down and [intentionally] removes them from his heart.",
+ "Rabbi Chanina ben Dosa says: Anyone whose fear of sin precedes his wisdom, his wisdom endures. And anyone whose wisdom precedes his fear of sin, his wisdom does not endure. He would [also] say: Anyone whose actions are more plentiful than his wisdom, his wisdom endures. And anyone whose wisdom is more plentiful than his actions, his wisdom does not endure.",
+ "He would say: Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure. And anyone from whom the spirit of creations do not find pleasure, from him the spirit of God does not find pleasure. Rabbi Dosa ben Harkinus says: [Late] morning sleep, midday wine, chatter of children, and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws) remove a person from the world.",
+ "Rabbi Elazar of Modi'in says: One who profanes the Kodeshim (sacred material); one who desecrates the holidays; one who whitens (embarrasses) the face of another in public; one who nullifies the covenant of Abraham our father, peace be upon him; one who reveals meanings in the Torah that run contrary to the law, even though he has Torah knowledge and good deeds, he has no share in the world to come.",
+ "Rabbi Yishmael says: Be yielding to an elder, pleasant to a youth and greet every person with joy.",
+ "Rabbi Akiva says: Joking and lightheartedness acclimate toward promiscuity. Tradition is a safeguarding fence around Torah. Tithes are a safeguarding fence around wealth. Vows are a safeguarding fence around abstinence. A safeguarding fence around wisdom is silence.",
+ "He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): \"for in God's image He made man.\" Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): \"You are children of the Lord, your God.\" Beloved are Israel, since a precious instrument has been given to them. A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them, as it says (Proverbs 4:2): \"For a good lesson I have given to you; do not forsake my teaching.\"",
+ "Everything is foreseen, and freewill is given, and with goodness the world is judged. And all is in accordance to the majority of the deed.",
+ "He would say: Everything is given as collateral, and a net is cast over all of life. The shop is open, and the shopkeeper grants credit, and the accounting ledger is open, and the hand writes, and everyone who wants to borrow can come and borrow, and the collectors go constantly on their daily rounds and exact payment from man - with his knowledge or without his knowledge - and they have that upon which to rely, and the judgement is true judgement, and everything is prepared for the feast.",
+ "Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation; if there is no worldly occupation, there is no Torah. If there is no wisdom, there is no fear; if there is no fear, there is no wisdom. If there is no understanding, there is no knowledge; if there is no knowledge, there is no understanding. If there is no flour, there is no Torah; if there is no Torah, there is no flour. He would say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree whose branches are many but whose roots are few; and the wind comes and uproots it and turns it upside down; as it is said; \"And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salty land that is uninhabitable.\" (Jeremiah 17:6). But one whose deeds exceed his wisdom, what is he like? Like a tree whose branches are few but whose roots are many; since even if all the winds of the world come and blow upon it, they do not move it from its place, as it is said; \"He shall be like a tree planted by the waters, and spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit.\" (Jeremiah 17:8).",
+ "Rabbi Eliezer ben Chisma says: [the laws of] Kinin (bird offerings) and the beginnings of Niddah (menstruation), these are the body of the laws. Astronomical calculations and Gematria [numerical calculations] are the condiments to wisdom."
+ ],
+ [
+ "Ben Zoma says: Who is the wise one? He who learns from all men, as it says, \"I have acquired understanding from all my teachers\" (Psalms 119:99). Who is the mighty one? He who conquers his impulse, as it says, \"slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city.\" (Proverbs 16:32). Who is the rich one? He who is happy with his lot, as it says, \"When you eat [from] the work of your hands, you will be happy, and it will be well with you\" (Psalms 128:2). \"You will be happy\" in this world, and \"it will be well with you\" in the world to come. Who is honored? He who honors the created beings, as it says, \"For those who honor Me, I will honor; and those who despise Me will be held in little esteem\" (I Samuel 2:30).",
+ "Ben Azai says: Run to do an easy commandment as to a difficult one, and flee from sin; since a commandment leads to another commandment, and a sin leads to another sin; since the reward for a commandment is another commandment, and the reward for a sin is another sin.",
+ "He would say: Do not disparage anyone, and do not shun any thing. For you have no man who does not have his hour, and you have no thing that does not have its place.",
+ "Rabbi Levitas, a man of Yavneh, says: Be very, very humble in spirit, for the hope of man is worms. Rabbi Yochanan ben Beroka says: Anyone who desecrates the Name of Heaven secretly, they punish him publicly. There is no differentiation between unintentional and intentional when it comes to desecration of the Name.",
+ "Rabbi Yishmael his son says: One who studies Torah in order to teach will be given the opportunity both to study and to teach. One who studies in order to practice will be given the opportunity to study, to teach, to observe, and to practice. Rabbi Tzadok says: Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them. And thus Hillel used to say: And one who makes use of the crown [of learning] passes away. From here you learn that any one who benefits from the words of the Torah removes his life from the world.",
+ "Rabbi Yosi says: Anyone who honors the Torah - his body will be honored by the created beings. Anyone who desecrates the Torah - his body will be desecrated by the created beings.",
+ "Rabbi Yishmael, his son, says: One who withholds himself from judging - removes from himself enmity, theft, and the false oath. One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit.",
+ "He would say: Do not judge alone, for there is no lone judge aside from One [God]. And do not say,\"Accept my opinion,\" for they are permitted and not you.",
+ "Rabbi Yonatan says: Anyone who implements the Torah in poverty, his end will be to implement it in wealth. And anyone that disregards the Torah in wealth, will in the end disregard it in poverty.",
+ "Rabbi Meir says: Minimize business and engage in Torah. Be humble of spirit before everyone. If you neglect the Torah, many reasons for neglecting it will be presented to you. And if you labor in Torah, [He (God)] has abundant reward to grant you.",
+ "Rabbi Eliezer ben Yaakov says: One who does a single commandment acquires a single defender. One who does a single sin acquires a single prosecutor. Repentance and good deeds are like a shield against punishment. Rabbi Yochanan the shoemaker says: Every gathering that is for the sake of Heaven, its end is to endure. And every gathering that is not for the sake of Heaven, its end is not to endure.",
+ "Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, and the honor of your fellow like the reverence of your teacher, and the reverence of your teacher like the reverence of Heaven.",
+ "Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression. Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy - but the crown of a good name outweighs them all.",
+ "Rabbi Nehorai says: Exile yourself to a place of Torah, and do not say that it will follow after you, that your colleagues will make it yours. Do not rely on your understanding.",
+ "Rabbi Yanai says: We do not have [the ability to explain] the tranquility of the wicked or even the suffering of the righteous. Rabbi Mattia ben Charash says: Be the first to greet every person, and be a tail to lions, and do not be a head to foxes.",
+ "Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the drawing room.",
+ "He would say: One hour of repentance and good deeds in this world is better than all the time in the world to come. And one hour of pleasure in the world to come is better than all the time in this world.",
+ "Rabbi Shimon ben Elazar says: Do not assuage the anger of your friend at the time of his anger; do not console him at the time when his deceased lies before him; do not question him at the time of his vow; and do not seek to see him at the time of his humiliation.",
+ "Shmuel the Younger says: (Proverbs 24:17-18) \"When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice. Lest God see and it be bad in His eyes and He turn from him [the enemy] His anger.\"",
+ "Elisha ben Abuya says: One who learns as a child is compared to what? To ink written on new parchment. And one who learns as an elder is compared to what? To ink written on scraped parchment. Rabbi Yose bar Yehuda, man of Kfar HaBavli, says: One who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press. And one who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine. Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them.",
+ "Rabbi Elazar HaKappar says: Envy, lust and honor remove a person from the world.",
+ "He would say: Those that are born will die, and those that are dead will be revived, and the living will be judged. [It is necessary] to know, to make known, and to become conscious that He is God, He is the Maker, He is the Creator, He is the Understander, He is the Judge, He is the Witness, He is the Litigant, and He is destined to judge. Blessed be He, who has before Him no wrong, no forgetfulness, no respect of persons, no taking of bribes, for all is His. And know that everything is according to the reckoning. And do not let your [evil] impulse assure you that the netherworld is a place of refuge for you; because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of kings, the Holy One, blessed be He."
+ ],
+ [
+ "With ten utterances the world was created. And what is learned - couldn't it have been created by one utterance? Rather, [it was done this way] in order to punish the wicked who destroy the world that was created with ten utterances and to give reward to the righteous who sustain the world that was created with ten utterances.",
+ "There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them. There were ten generations from Noah to Abraham, to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham came and received the reward of them all.",
+ "With ten tests Abraham, our father, was tested - and he withstood them all; in order to show how great was the love of Abraham, our father - peace be upon him.",
+ "Ten miracles were performed for our ancestors in Egypt, and ten [miracles were performed] at the [Reed] Sea. [With] ten trials did our ancestors test the Omnipresent, blessed be He, in the Wilderness, as it is said (Numbers 14:22): “Yet have they tested Me these ten times, and have not hearkened to My voice.”",
+ "Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat; and no holy flesh ever went putrid; and a fly was not seen in the room of slaughtering; and a High Priest did not have an accidental emission on Yom Kippur; and rain did not extinguish the fire of the wood pile; and the wind did not overpower the pillar of smoke; and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten) or in the two breads or in the showbreads; they would stand up crowded and bow down with [enough] space; and a snake or scorpion never hurt a person in Jerusalem; and a person did not say to his fellow, \"The place is too cramped that I should lodge in Jerusalem.\" ",
+ "Ten things were created on the eve of the [first] Shabbat at twilight. And these are they: The mouth of the earth [that swallowed Korach in Numbers 16:32]; and the mouth of the well [that accompanied the Israelites in the wilderness in Numbers 21:17]; and the mouth of the donkey [that spoke to Bilaam in Numbers 22:28–30]; and the rainbow [that served as a covenant after the flood in Genesis 9:13]; and the manna [that God provided the Israelites in the wilderness in Exodus 16:4–21]; and the staff [of Moshe]; and the shamir (the worm that helped build the Temple without metal tools); and the letters; and the writing; and the tablets [all of the latter three, of the Ten Commandments]. And some say, also the destructive spirits, and the burial place of Moshe, our teacher, and the ram of Abraham, our father. And some say, also the [first human-made] tongs, made with [Divine] tongs.",
+ "Seven things are [found] in an unformed person and seven in a wise man. A wise man does not speak in front of someone who is greater than him in wisdom or in number; and he does not interrupt the words of his fellow; and is not impulsive in answering; and he asks to the point and answers as is proper; and he speaks to the first [point] first and the last [point] last; and about that which he has not heard [anything], says, \"I have not heard [anything]\"; and he concedes to the truth. And their opposites [are the case] with an unformed person.",
+ "Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, a famine from drought comes; and some go hungry, and others have plenty. [When] they all decide not to give tithes, a famine from tumult and drought comes. [And when they decide, in addition,] not to set apart the dough [offering], a famine of annihilation comes. Pestilence comes to the world for the death penalties set forth in the Torah that are not given over to the court [to carry out]; and for [violation of the laws governing] the produce of the Sabbatical year. [The] sword comes to the world for the delay of justice, and for the perversion of justice, and because of those who interpret the Torah counter to the accepted law.",
+ "Destructive animals come to the world because of false oaths and because of the desecration of God's name. Exile comes to the world because of the worshipers of idols and because of sexual immorality and because of the spilling of blood and because of [the violation] of the resting of the earth. At four periods of time does pestilence become more widespread: in the fourth [year], in the seventh [year], after the seventh [year] and after the holiday (Sukkot) in every single year. In the fourth [year], it is because of [negligence] of the tithe to the poor in the third [year]. In the seventh [year], it is because of [negligence] of the tithe to the poor in the sixth [year]. And after the seventh [year], it is because of [negligence] with the produce of the seventh [year]. And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor [during the harvest before Sukkot].",
+ "There are four temperaments among men: the one who says \"what is mine is mine, and what is yours is yours\" -- that's an [average] temperament. And there are some who say that is the temperament of Sodom. [A second type is one who says] \"what is mine is yours, and what is yours is mine\" -- [that's an] am ha'arets (uneducated person). [A third type is one who says] \"what is mine is yours, and what is yours is yours\" -- [that's a] pious person. [A final type is one who says] \"what is yours is mine, and what is mine is mine\" -- [that's a] wicked person.",
+ "There are four temperaments among dispositions: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain. [A person who is] hard to anger, but easy to appease -- [that's a] pious person. [A person who is] easy to anger and hard to appease -- [that's a] wicked person.",
+ "There are four temperaments among students: Quick to understand and quick to forget -- his gain is canceled by his loss. [A student who is] slow to understand and slow to forget -- his loss is canceled by his gain. [A student who is] quick to understand and slow to forget -- he is a sage. [A student who is] slow to understand and quick to forget -- that is a bad portion.",
+ "There are four temperaments among givers of charity: One who wishes to give, but [that] others not give -- he has an evil eye with respect to others. [One who wishes that] others give, and he [himself] not give -- he has an evil eye with respect to himself. [One who wishes to] give and [that] others give -- [that's a] pious person. [One who wishes] not to give and [that] others not give -- [that's a] wicked person.",
+ "There are four temperaments among those who go to the House of Study: [One who] goes but does not do obtains the reward for going. [One who] does but does not go obtains reward for doing. [One who] goes and does is a pious person. [One who] neither goes nor does is a wicked person.",
+ "There are four temperaments among those who sit before the sages: the sponge, the funnel, the strainer, and the sieve. The sponge -- because it absorbs everything. The funnel -- because it lets in at [one end] and lets out at [the other]. The strainer -- because it lets the wine out and retains the sediment. The sieve -- because it lets out the [inferior] flour and retains the fine flour.",
+ "Any love that is dependent on something, when that thing perishes, the love perishes. But [a love] that is not dependent on something, does not ever perish. What's [an example of] a love that is dependent on something? That's the love of Amnon and Tamar. And [a love] that is not dependent on something? That's the love of David and Jonathan.",
+ "Every argument that is for [the sake of] heaven's name, it is destined to endure. But if it is not for [the sake of] heaven's name -- it is not destined to endure. What is [an example of an argument] for [the sake of] heaven's name? The argument of Hillel and Shammai. What is [an example of an argument] not for [the sake of] heaven's name? The argument of Korach and all of his congregation.",
+ "Anyone who brings merit to the many, sin does not result from him. And anyone who brings the many to sin is not given enough [time] to repent. Moshe -- who was meritorious and brought merit to the many; the merit of the many is appended to him, as it is stated (Deuteronomy 33:21), \"He fulfilled the righteousness of God and His statutes with Israel.\" Jeroboam -- who sinned and caused the many to sin; the sin of the many is appended to him, as it is stated (I Kings 15:30), \"for the sins of Jeroboam that he sinned and that he caused Israel to sin.\" ",
+ "Anyone who has these three things is from the students of Abraham, our father, and [anyone who has] three other things is from the students of Bilaam the evildoer: [one who has] a good eye, a humble spirit and a small appetite -- is from the students of Abraham, our father. [One who has] an evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer. What [difference] is there between the students of Abraham, our father, and the students of Bilaam the evildoer? The students of Abraham, our father, eat in this world and possess the next world, as it is stated (Proverbs 8:21), \"There is what for those that love Me to inherit, and their treasuries will I fill.\" But the students of Bilaam the evildoer inherit Gehinnom (Purgatory) and go down to the pit of destruction, as it is stated (Psalms 55:24), \"And You, God, will bring them down to the pit of destruction; the people of blood and deceit, they will not live out half their days; and I will trust in You.\"",
+ "Yehudah ben Teimah says: Be brazen like the leopard, light like the eagle, swift like the deer, and mighty like the lion to do the Will of your Father Who is in Heaven. He used to say: [the] brazen-faced [are bound] for Gehinnom (Purgatory), and [the] shamefaced [are bound] for the Garden of Eden. May it be Your Will, Lord, our God and the God of our forefathers, that Your city be rebuilt, speedily and in our days, and grant us our share in Your Torah.",
+ "He [Yehudah ben Teima] used to say: Five years [is the age] for [the study of] Scripture, Ten [is the age] for [the study of] Mishnah, Thirteen [is the age] for [observing] commandments, Fifteen [is the age] for [the study of] Talmud, Eighteen [is the age] for the [wedding] canopy, Twenty [is the age] for pursuit, Thirty [is the age] for [full] strength, Forty [is the age] for understanding, Fifty [is the age] for [giving] counsel, Sixty [is the age] for mature age, Seventy [is the age] for a hoary head, Eighty [is the age] for [superadded] strength, Ninety [is the age] for [a] bending [stature], One hundred, is [the age at which one is] as if dead, passed away, and ceased from the world.",
+ "Ben Bag Bag says: Search in it and search in it, since everything is in it. And in it should you look, and grow old and be worn in it; and from it do not move, since there is no characteristic greater than it.",
+ "Ben Hey Hey says: According to the pain is the reward. "
+ ],
+ [
+ "The Rabbis taught in the language (style) of the Mishnah: Rabbi Meir says: Anyone who involves himself in Torah for its own sake merits many things, and moreover the entire world is worthwhile for his sake; He is called \"friend,\" \"beloved,\" \"lover of the Omnipresent,\" \"lover of [all] creatures,\" \"delighter of the Omnipresent,\" \"delighter of [all] creatures.\" He is clothed in humility and reverence, and it prepares him to be righteous, devout, upright and trustworthy, and it distances him from sin, and draws him near to merit. We enjoy from him counsel and comprehension, understanding and strength, as it is said (Proverbs 8:14): \"Mine is counsel and comprehension, I am understanding, mine is strength.\" It gives him kingship and dominion, and [the ability to] investigate in judgement, and the secrets of the Torah are revealed to him, and he becomes like an ever-strengthening spring, and like a river that does not stop. He is modest and long-tempered, and forgives insult to him; And it enlarges him and raises him above all [that God] made.",
+ "Rabbi Yehoshua ben Levi said: Each and every day a heavenly echo goes out from Mount Horeb, and announces and says: \"Woe to the creatures for disparaging the Torah;\" for anyone who does not involve himself in the Torah is called \"rebuked,\" as it is said (Proverbs 11:22): \"A ring of gold in a swine's snout is a beautiful woman who turns from discretion,\" and it says (Exodus 32:16): \"And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets,\" do not read \"graven\" (harut) but rather \"freedom\" (herut), for there is no free man except one that involves himself in Torah learning; And anyone who involves himself in Torah learning is elevated, as it is said (Numbers 21:19): \"and from Mattanah (a place name that means 'gift,' and so can refer to the gifting of the Torah), Nachaliel; and from Nachaliel, Bamot (a place name that means 'high places').\"",
+ "One who learns from his fellow one chapter or one law or one verse or one utterance or even one letter must treat him with honor, and we found it to be thus with David, King of Israel, who learned only two things from Achithophel, [yet] called him his teacher, his guide, and his intimate, as it is said (Psalms 55:14) \"But it was you, a man my equal, my guide, and my intimate.\" And is it not a fortiori argument? If David, King of Israel, who only learned two things from Achithophel called him his teacher, his guide, and his intimate, how much more must one who learns one chapter or one law or one verse or one utterance or one letter from his fellow treat him with honor. And there is no honor except Torah, as it is said (Proverbs 3: 35) \"The wise shall inherit honor,\" and \"the whole-hearted shall inherit good\" (Proverbs 28: 10), and there is no good except Torah as it is said (Proverbs 4:2) \"I give you a good doctrine, do not forsake my Torah\".",
+ "This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] pain and in Torah you toil; if you do so (Psalms 128: 2) \"happy shall you be, and it shall be well with you\" - happy shall you be in this world, and it shall be well with you in the world to come.",
+ "Do not seek greatness for yourself, and do not covet honor. More than your study, do. And do not desire the tables of kings since your table is greater than their tables and your crown is greater than their crowns. And your Employer is trustworthy to pay you the wages of your labor.",
+ "Greater is Torah than priesthood and kingship, for kingship is obtained with thirty levels, and priesthood with twenty-four, and Torah is obtained with forty-eight things. And these are them: learning, listening of the ear, preparation of speech, understanding of the heart, intellect of the heart, reverence, awe, humility, happiness, purity, service of sages, care of friends, debate of the students, clarification, scripture, mishnah, minimization of merchandise, minimization of worldly occupation, minimization of pleasure, minimization of sleep, minimization of conversation, minimization of laughter, patience, generosity, trust of the sages, acceptance of afflictions, knowing one's place, gladness in one's portion, erection of a fence to one's words, lack of self-aggrandizement, lovableness, love of God, love of the creatures, love of the righteous, love of the upright, love of rebuke, distancing from honor, lack of arrogance in learning, lack of joy in issuing legal decisions, lifting of a burden with one's friend, judging him with the benefit of the doubt, placing him with the truth, placing him with peace, deliberation in study, questioning and responding, hearing and adding, learning in order to teach and learning in order to act, making one's master wiser, focusing one's teaching, saying [a thing] in the name of the one who said it; for you learned that one who says something in the name of the one who said it brings redemption to the world, as it says (Esther 2:22): \"Esther told the king in Mordekhai’s name.\"",
+ "Great is Torah, for it gives life to those who do it in this world and in the next world, as it says: \"For they are life to those that find them, and healing to all his flesh\" (Proverbs 4:22); and it says, \"It will be healing for your navel, and tonic to your bones\" (Proverbs 3:8). And it says, \"It is a tree of life to those who hold it, and those who grasp it are happy\" (Proverbs 3:18). And it says, \"For they are an accompaniment of grace for your head, and a necklace for your throat\" (Proverbs 1:9). And it says, \"She will give your head an accompaniment of grace; with a crown of glory she will protect you\" (Proverbs 4:9). And it says, \"For by me your days will be multiplied, and you will be given additional years of life\" (Proverbs 9:11). And it says, \"Length of days is in her right hand, and in her left is wealth and honor\" (Proverbs 3:16); and it says, \"For length of days and years of life and peace will be added to you\" (Proverbs 3:2); and it says, \"her ways are ways of pleasantness, and all her paths are peace\" (Proverbs 3: 17).",
+ "Rabbi Shimon ben Yehuda, in the name of Rabbi Shimon ben Yochai, says: beauty, strength, riches, honor, wisdom, maturity, hoary head, and children are fitting for the righteous and fitting for the world, as it is written: \"The hoary head is a crown of glory, it will be found in the way of righteousness\" (Proverbs 16:31). And it says (Proverbs 20:29), \"The glory of young men is their strength; and the beauty of old men is the hoary head.\" And it says (Proverbs 14:24), \"The crown of the wise is their wealth.\" And it says (Proverbs 17:6), \"Children's children are the crown of old men; and the glory of children are their fathers.\" And it says (Isaiah 24:23), \"Then the moon shall be confounded, and the sun ashamed; for the Lord of hosts will reign in Mount Zion, and in Jerusalem, and before His elders shall be honor.\" Rabbi Shimon ben Menasya says: These seven qualities enumerated by the sages about the righteous were all fulfilled in Rebbi (Yehuda haNasi) and his sons. ",
+ "Said Rabbi Yosi ben Kisma: One time I was walking on the road, and a man met me, and greeted me, and I returned the greeting. He said to me, \"My master, from which place are you?\" I said to him, \"I am from a great city of sages and scribes.\" He said to me, \"My master, do you wish to live among us in our place, and I will give you a thousand of thousands of golden Dinarim, and precious stones and pearls?\" I said to him, \"If you were to give me all the silver, gold, precious stones and pearls in the world, I would not live but in a place of Torah.\" And so it is written in the book of Psalms by David, King of Israel (Psalms 119:72), \"The law of Your mouth is better unto me than thousands of gold and silver.\" Moreover, at the time of a person's passing, neither silver, gold, nor precious stones nor pearls accompany him, but Torah and good deeds alone, as it says (Proverbs 6:22), \"When you walk, it shall lead you, when you lie down, it shall watch over you; and when you awake, it shall be your conversation\"; \"When you walk, it shall lead you\" - in this world; \"when you lie down, it shall watch over you\" - in the grave; \"and when you awake, it shall be your conversation\" - for the world to come. And it says (Haggai 2:8), \"Mine is the silver, and Mine the gold, speaks the Lord of hosts.\"",
+ "Five possessions has the Holy One, Blessed be He, declared His own in His world, And these are them: The Torah [is] one possession, Heaven and earth [are] one possession, Abraham [is] one possession, Israel [is] one possession, [and] the Sanctuary [is] one possession. From where [do we infer that] the Torah [is] one possession? For it is written: “The Lord possessed me at the beginning of His way, the first of His of old” (Proverbs 8:22). From where [do we infer that] heaven and earth [are] one possession? For it is written: “Thus says the Lord: ‘The heaven is My throne, and the earth is My footstool. Which house might you build for Me? And which place might be My resting-place?’” (Isaiah 66:1). And it [also] says: “How manifold are Your works, O Lord! In wisdom have You made them all; full is the earth with Your possessions” (Psalms 104:24). From where [do we infer that] Abraham [is] one possession? For it is written: “And [Melchizedek] blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth’” (Genesis 14:19). From where [do we infer that] Israel [is] one possession? For it is written: “Till Your people pass over, O Lord, till the people pass over whom You have made Your own” (Exodus 15:16). And it [also] says: “As for the holy that are in the earth, they are the excellent in whom is all My delight” (Psalms 16:3). From where [do we infer that] the Sanctuary [is] one possession? For it is written: “The Sanctuary, O Lord, that Your hands have established” (Exodus 15:17). And it is [also] said: “And He brought them to His holy border, to the mountain, which His right hand had possessed” (Psalms 78:54).",
+ "Everything that the Holy One, Blessed be He, created in this world, He created only for His honor, as it says (Isaiah 43:7): \"Every one that is called by My name, and whom I have created for My honor, I have formed him, yes, I have made him.\" And it also says (Exodus 15:18 ), \"The Lord shall reign for ever and ever.\"
(Makkot 3:16) Rabbi Chananya ben Akashia says, The Holy One, Blessed be He, wanted to give Israel merit; therefore He multiplied for them Torah and commandments, as it said, \"The Lord desired, for the sake of His righteousness, to make the Torah great and glorious,\" (Isaiah 42:21)."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..405c4555ce7c5bf6244fe890d1739072d0a1b534
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+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,148 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "versionNotes": "",
+ "digitizedBySefaria": true,
+ "shortVersionTitle": "Lazarus Goldschmidt, 1929 ",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "MOŠE EMPFING DIE TORA AUF[DEM BERGE] SINAJ, ÜBERLIEFERTE SIE JEHOŠUA͑, JEHOŠUA͑ DEN ÄLTESTEN, DIE ÄLTESTEN DEN PROPHETEN UND DIE PROPHETEN ÜBERLIEFERTEN SIE DEN MÄNNERN DER GROSSSYNODE. DIESE SPRACHEN DREI DINGE AUS: SEID BEDÄCHTIG BEIM RECHTSPRECHEN, BILDET VIELE SCHÜLER AUS, UND ERRICHTET EINEN ZAUN UM DIE TORA.",
+ "ŠIMO͑N DER GERECHTE WAR EINER DER LETZTEN DER GROSS-SYNODE; ER TAT DEN AUSSPRUCH: AUF DREIERLEI HAT DIE WELT BESTAND: AUF DER TORA, DEM GOTTESDIENSTE UND DEN LIEBESWERKEN.",
+ "ANTIGONOS AUS SOKHO EMPFING SIE VON ŠIMO͑N DEM GERECHTEN; ER TAT DEN AUSSPRUCH: SEID NICHT WIE DIENER, DIE DEM HERRN DIENEN, IN DER ABSICHT LOHN ZU ERHALTEN, SONDERN SEID WIE DIENER, DIE DEM HERRN DIENEN, OHNE DIE ABSICHT LOHN ZU ERHALTEN; NUR DIE EHRFURCHT VOR DEM HIMMEL SEI ÜBER EUCH.",
+ "JOSE B. JOE͑ZER AUS ÇEREDA UND JOSE B. JOḤANAN AUS JERUŠALEM EMPFINGEN SIE VON JENEN. JOSE B. JOE͑ZER SPRACH: DEIN HAUS SEI EINE VERSAMMLUNGSSTÄTTE FÜR DIE WEISEN, BESTÄUBE DICH MIT DEM STAUBE IHRER FÜSSE, UND MIT DURST TRINKE IHRE WORTE.",
+ "JOSE B. JOḤANAN AUS JERUŠALEM SPRACH: DEIN HAUS SEI WEIT GEÖFFNET; ES SEIEN DIE ARMEN DEINE HAUSGENOSSEN; SCHWATZE NICHT VIEL MIT EINER FRAU. DIES SAGTEN SIE VON DER EIGENEN FRAU, UND UM WIEVIEL MEHR GILT DIES VON DER FRAU SEINES NÄCHSTEN. HIERAUF BEZUGNEHMEND SAGTEN DIE WEISEN: WER VIEL MIT EINER FRAU SCHWATZT, BRINGT UNHEIL ÜBER SICH, VERNACHLÄSSIGT DIE WORTE DER TORA UND ERBT SCHLIESSLICH DAS FEGEFEUER.",
+ "JEHOŠUA͑ B. PERAḤJA UND NITAJ AUS ARBEL EMPFINGEN SIE VON JENEN. JEHOŠUA͑ B. PERAḤJA SPRACH: SCHAFFE DIR EINEN LEHRER UND ERWIRB DIR EINEN KOLLEGEN. BEURTEILE JEDEN MENSCHEN NACH DER GUTEN SEITE.",
+ "NITAJ AUS ARBEL SPRACH: HALTE DICH FERN VON EINEM BÖSEN NACHBAR, GESELLE DICH NICHT EINEM GOTTLOSEN, UND GIB DAS STRAFGERICHT NICHT AUF.",
+ "JEHUDA B. ṬABAJ UND ŠIMO͑N B. ŠAṬAḤ EMPFINGEN SIE VON JENEN. JEHUDA B. ṬABAJ SAGTE: MACHE DICH NICHT ZUM GERICHTSANWALT; SOLANGE DIE PROZESSFÜHRENDEN VOR DIR STEHEN, SOLLEN SIE IN DEINEN AUGEN SCHULDIG ERSCHEINEN, WENN SIE ABER VON DIR FORTGEHEN, SO SOLLEN SIE IN DEINEN AUGEN SCHULDLOS ERSCHEINEN, WENN SIE DAS URTEIL ANERKANNT HABEN.",
+ "ŠIMO͑N B. ŠAṬAḤ SPRACH: FORSCHE GRÜNDLICH DIE ZEUGEN AUS, UND SEI VORSICHTIG IN DEINEN WORTEN, DAMIT SIE NICHT AUS IHNEN LERNEN, WIE ZU LÜGEN.",
+ "ŠEMA͑JA UND PTOLLION EMPFINGEN SIE VON JENEN. ŠEMA͑JA SPRACH: LIEBE DIE ARBEIT UND HASSE DAS WÜRDENAMT, UND SUCHE KEINE VERBINDUNG MIT DER OBRIGKEIT.",
+ "PTOLLION SPRACH : 0, IHR WEISEN, SEID VORSICHTIG MIT EUREN WORTEN, DENN IHR KÖNNTET EUCH DER VERBANNUNG SCHULDIG MACHEN UND NACHEINEM ORTE SCHLECHTEN WASSERS VERBANNT WERDEN; DIE SCHÜLER, DIE EUCH FOLGEN, WÜRDEN DAVON TRINKEN UND STERBEN, INFOLGEDESSEN DER GÖTTLICHE NAME ENTWEIHT WERDEN WÜRDE.",
+ "HLLLEL UND ŠAMMAJ EMPFINGEN SIE VON JENEN. HLLLEL SAGTE: SEI VON DEN JÜNGERN AHRONS, FRIEDEN LIEBEND UND NACH FRIEDEN STREBEND; DIE MENSCHEN LIEBEND UND SIE DER TORA ZUFÜHREND.",
+ "ER SAGTE FERNER: WER SEINEN NAMEN GROSS MACHEN WILL, VERNICHTET IHN; WER NICHT ZUNIMMT, NIMMT AB; WER NICHT LERNT, IST DES TODES SCHULDIG; UND WER SICH DER KRONEBEDIENT, SCHWINDET HIN.",
+ "ER SAGTE FERNER: TRETE ICH SELBER NICHT FÜR MICH EIN, WER TRITT FÜR MICH EIN? WENN ICH NUR FÜR MICH BIN, WAS BIN ICH? WENN NICHT JETZT, WANN DENN?",
+ "ŠAMMAJ SAGTE: MACHE DEIN TORASTUDIUM ZUR STÄNDIGEN BESCHÄFTIGUNG. VERSPRICH WENIG UND TUE VIEL. EMPFANGE JEDEN MENSCHEN MIT FREUNDLICHEM GESICHTE.",
+ "R. GAMLIÉL SAGTE : SCHAFFE DIR EINEN LEHRER. ENTZIEHE DICH DEM ZWEIFEL. ENTRICHTE DEN ZEHNTEN NICHT NACH SCHÄTZUNG.",
+ "SEIN SOHN ŠIMO͑N SAGTE: MEIN GANZES LEBEN VERBRACHTE ICH UNTER WEISEN, UND FAND FÜR DEN KÖRPER NICHTS BESSERES ALS DAS SCHWEIGEN. NICHT DIE ERÖRTERUNG IST DIE HAUPTSACHE, SONDERN DIE HANDLUNG, UND WER VIEL WORTE MACHT, BRINGT SÜNDE ZUWEGE.",
+ "R. ŠIMO͑N B. GAMLIÉL SAGTE : AUF DREIERLEI HAT DIE WELT BESTAND, AUF RECHT, WAHRHEIT UND FRIEDEN, DENN ES HEISST:nach Wahrheit, Recht und Frieden richtet in euren Toren."
+ ],
+ [
+ "RABBI SAGTE: WELCHES IST DER RECHTE WEG, DEN SICH DER MENSCH WÄHLE? DER ZUR EHRE GEREICHT DEM, DER HIN EINSCHLÄGT, UND IHM ACHTUNG BRINGT BEI DEN MENSCHEN. ACHTE AUF EIN GERINGES GEBOT WIE AUF EIN WICHTIGES, DENN DU KENNST DIE BELOHNUNG FÜR DIE GEBOTE NICHT. BERÜCKSICHTIGE BEIM DURCH DAS GEBOT ENTSTEHENDEN VERLUST DEN DADURCH ENTSTEHENDEN GEWINN, UND BEIM DURCH DAS VERBOT ENTSTEHENDEN GEWINN DEN DADURCH ENTSTEHENDEN VERLUST. BETRACHTE DREI DINGE, UND DU WIRST ZU KEINER SÜNDE KOMMEN: WISSE, WAS ÜBER DIR IST, EIN AUGE SIEHT UND EIN OHR HÖRT, UND ALL DEINE TATEN WERDEN IN EIN BUCH EINGESCHRIEBEN.",
+ "R. GAMLIÉL, SOHN R. JEHUDA DES FÜRSTEN, SAGTE : SCHÖN IST DAS TORASTUDIUM MIT WELTLICHEM TUN VERBUNDEN, DENN DIE AUF BEIDES VERWANDTE MÜHE LÄSST DIE SÜNDE IN VERGESSENHEIT GERATEN; ABER DAS TORA[STUDIUM] OHNE LEBENSERWERB WIRD ENDLICH ZUNICHTE UND ZIEHT SÜNDE NACH SICH. ALLE, DIE SICH IM DIENSTE DER GEMEINDE ABMÜHEN, SOLLEN DIES UM DES HIMMELS WILLEN TUN, DENN DAS VERDIENST IHRER VÄTER STEHT IHNEN BEI UND IHRE FRÖMMIGKEIT BESTEHT FÜR EWIG. EUCH ABER WERDE ICH REICHEN LOHN ANRECHNEN, ALS HÄTTET IHR ES VOLLBRACHT.",
+ "SEID VORSICHTIG GEGEN DIE OBRIGKEIT, DENN SIE ZIEHT DEN MENSCHEN NUR AUS EIGENNUTZ AN SICH HERAN; SIE ERSCHEINEN ALS FREUNDE, JEDOCH NUR DANN, WENN DIES ZU IHREM NUTZEN GESCHIEHT, ZUR ZEIT DER NOT ABER STEHEN SIE DEM MENSCHEN NICHT BEI.",
+ "ER SAGTE FERNER: VOLLFÜHRE SEINEN WILLEN WIE DEINEN EIGENEN, AUF DASS ER DEINEN WILLEN VOLLFÜHRE WIE SEINEN EIGENEN; LASSE DEINEN WILLEN FALLEN WEGEN SEINES WILLENS, AUF DASS ER DEN WILLEN ANDERER FALLEN LASSE WEGEN DEINES WILLENS. HILLEL SAGTE: SONDERE DICH NICHT VON DER GEMEINDE AB. BIS ZU DEINEM TODESTAGE GLAUBE NICHT AN DICH SELBST. RICHTE DEINEN NÄCHSTEN NICHT, BIS DU IN SEINE LAGE GEKOMMEN BIST. SPRICH NICHTS UNVERSTÄNDLICHES [IN DER ANNAHME,] MAN WERDE ES SPÄTER VERSTEHEN. SAGE NICHT, DU WERDEST BEI MUSSE LERNEN, VIELLEICHT HAST DU NIE MUSSE.",
+ "ER SAGTE FERNER: DER UNWISSENDE KANN NICHT SÜNDENSCHEU SEIN; DER UNKUNDIGE KANN NICHT FROMM SEIN; DER SCHÜCHTERNE LERNT NICHT; DER UNGEDULDIGE LEHRT NICHT ; UND WER VIEL HANDEL TREIBT, WIRD NICHT WEISE. WO ES AN MÄNNERN FEHLT, SEI BESTREBT, EIN MANN ZU SEIN.",
+ "AUCH SAH ER EINST EINEN SCHÄDEL AUF DEM WASSER TREIBEN; DA SPRACH ER ZU IHM: DIEWEIL DU ERSÄUFT HAST, HAT MAN DICH ERSÄUFT, UND ERSAUFEN WERDEN SPÄTER, DIE DICH ERSÄUFT HABEN.",
+ "ER SAGTE FERNER: MEHR FLEISCH, MEHR GEWÜRM; MEHR GÜTER, MEHR SORGE; MEHR FRAUEN, MEHR ZAUBEREI; MEHR MÄGDE, MEHR UNZUCHT; MEHR SKLAVEN, MEHR RAUB; MEHR TORA, MEHR LEBEN; MEHR SCHULE, MEHR WEISHEIT; MEHR BERATUNG, MEHR EINSICHT; MEHR WOHLTÄTIGKEIT, MEHR FRIEDEN. WER EINEN GUTEN NAMEN ERWORBEN, HAT IHN FÜR SICH ERWORBEN; WER WORTE DER TORA ERWORBEN, HAT SICH DAS LEBEN DER ZUKÜNFTIGEN WELT ERWORBEN.",
+ "R. JOḤANAN B. ZAKKAJ EMPFING SIE VON HLLLEL UND ŠAMMAJ; ER SAGTE: HAST DU VIEL TORA GELERNT, SO RECHNE ES DIR NICHT ALS BESONDERES VERDIENST AN, DENN DAZU BIST DU JA ERSCHAFFEN WORDEN. R. JOHANAN B. ZAKKAJ HATTE FÜNF SCHÜLER, UND ZWAR: R. ELIEZER B. HYRKANOS, R. JEHOSUÀ B. HANANJA, R. JOSE DEN PRIESTER, R. ŠIMO͑N B. NETHANÉL UND R. ELEA͑ZAR B. A͑RAKH. ER ZAHLTE IHRE VORZÜGE AUF. R. ELIE͑ZER B. HYRKANOS IST WIE EINE AUSGEKALKTE GRUBE, DIE KEINEN TROPFEN VERLOREN GEHEN LÄSST; R. JEHOŠUA͑ B. ḤANANJA, HEIL DER, DIE IHN GEBOREN; R. JOSE DER PRIESTER IST EIN FROMMER; R. ŠIMO͑N B. NETHANÉL IST SÜNDENSCHEU; R. ELEA͑ZAR B. A͑RAKH IST WIE EINE SICH VERSTÄRKENDE QUELLE. ER SAGTE FERNER: WÄREN ALLE WEISEN JISRAÉLS IN EINER WAGSCHALE UND R. ELIE͑ZER B. HYRKANOS IN DER ANDEREN, SO WÜRDE ER SIE ALLE AUFWIEGEN. ABBA ŠAÜL SAGTE IN SEINEM NAMEN: WÄREN ALLE WEISEN JLSRAÉLS IN EINER WAGSCHALE, AUCH R. ELIE͑ZER B. HYRKANOS MIT IHNEN, UND R. ELEA͑ZAR [B. A͑RAKH] IN DER ANDEREN, SO WÜRDE ER SIE ALLE AUFWIEGEN.",
+ "ER SPRACH ZU IHNEN: GEHT UND SEHT, WELCHES DER RICHTIGE WEG IST, AN DEN EIN MENSCH SICH HALTE. R. ELIE͑ZER SAGTE: ELN WOHLWOLLENDES AUGE. R. JEHOŠUA͑ SAGTE: EIN GUTER GEFÄHRTE. R. JOSE SAGTE : EIN GUTER NACHBAR. R. ŠIMO͑N SAGTE: DIE FOLGEN VORAUSSEHEN. R. ELEA͑ZAR SAGTE: EIN GUTES HERZ. DA SPRACH ER ZU IHNEN: DIE WORTE DES R. ELEA͑ZAR B. A͑RAKH LEUCHTEN MIR AM BESTEN EIN, DENN IN SEINEN WORTEN SIND EURE ENTHALTEN. FERNER SPRACH ER ZU IHNEN: GEHT UND SEHT, WELCHES IST DER SCHLECHTESTE WEG, DEM DER MENSCH FERN BLEIBE. R. ELIE͑ZER SAGTE: EIN BÖSES AUGE. R. JEHOSUÄ SAGTE : EIN SCHLECHTER GEFÄHRTE. R. JOSE SAGTE : EIN SCHLECHTER NACHBAR. R. ŠIMO͑N SAGTE : BORGEN UND NICHT BEZAHLEN, OB MAN VON MENSCHEN BORGT ODER VON GOTT BORGT, DENN ES HEISST: es borgt der Gottlose und bezahlt nicht, der Fromme aber ist mildtätig und gibt. R. ELEA͑ZAR SAGTE: EIN BÖSES HERZ. DA SPRACH ER ZU IHNEN : DIE WORTE DES R. ELEA͑ZAR B. A͑RAKH LEUCHTEN MIR AM BESTEN EIN, DENN IN SEINEN WORTEN SIND EURE ENTHALTEN.",
+ "SIE SAGTEN JE DREI DINGE: R. ELIE͑ZER SAGTE: DIE EURE DEINES NÄCHSTEN SEI DIR EBENSO LIEB WIE DEINE EIGENE. ERZÜRNE NICHT LEICHT. TUE BUSSE EINEN TAG VOR DEINEM TODE. WÄRME DICH AM FEUER DER WEISEN, SEI ABER VORSICHTIG, DASS DU DICH NICHT AN IHRER KOHLE VERBRENNEST; IHR BISS IST DER BISS EINES FUCHSES, IHR STICH IST DER STICH EINES SKORPIONS, IHR ZISCHEN IST DAS ZISCHEN EINER SCHLANGE, UND ALL IHRE WORTE SIND WIE FEUERKOHLEN.",
+ "R. JEHOŠUA͑ SAGTE: DAS BÖSE AUGE, DER BÖSE TRIEB UND MENSCHENHASS BRINGEN DEN MENSCHEN AUS DER WELT.",
+ "R. JOSE SAGTE: DAS GELD DEINES NÄCHSTEN SEI DIR EBENSO LIEB WIE DEIN EIGENES. RÜSTE DICH, DIE TORA ZU LERNEN, DENN SIE IST DIR KEINE ERBSCHAFT. ALL DEINE HANDLUNGEN SOLLEN UM DES HIMMELS WILLEN GESCHEHEN.",
+ "R. ŠIMO͑N SAGTE : SEI AUFMERKSAM MIT DEM LESEN DES ŠEMAA͑ UND DEM GEBET. WENN DU BETEST, SO MACHE DEIN GEBET NICHT ZU ETWAS FESTGESETZTEM, VIELMEHR [SEI ES] INBRUNST UND FLEHEN VOR GOTT, DENN ES HEISST:er ist ein gnädiger und barmherziger Gott, langmütig und huldreich, und läßt sich das Böse gereuen. ERSCHEINE DIR SELBER NICHT ALS BÖSEWICHT.",
+ "R. ELEA͑ZAR SAGTE: SEI EIFRIG BEFLISSEN, DIE TORA ZU LERNEN, WAS DU DEM GOTTESLEUGNER ERWIDERN SOLLST. WISSE FÜR WEN DU DICH ABMÜHST. DEIN ARBEITSHERR IST ZUVERLÄSSIG, DIR DEN LOHN FÜR DEINE ARBEIT ZU BEZAHLEN.",
+ "R. TRYPHON SAGTE: KURZ DER TAG, VIEL DER ARBEIT, TRÄGE DIE ARBEITER, HOCH DER LOHN, UND DER ARBEITGEBER DRÄNGT.",
+ "ER SAGTE FERNER: ES IST DEINE OBLIEGENHEIT NICHT, DIE ARBEIT ZU VOLLENDEN, DOCH STEHT ES DIR NICHT FREI, SICH IHRER ZU ENTLEDIGEN. HAST DU VIEL TORA GELERNT, SO WIRD MAN DIR EINEN GROSSEN LOHN GEBEN. DEIN ARBEITSHERR IST ZUVERLÄSSIG, DASS ER DIR DEN LOHN FÜR DEINE ARBEIT BEZAHLEN WERDE; DOCH WISSE, DASS DIE BELOHNUNG DER GERECHTEN ERST IN DER ZUKÜNFTIGEN WELT ERFOLGT."
+ ],
+ [
+ "A͑QABJA B. MAHALALÉL SAGTE: BETRACHTE DREI DINGE, UND DU KOMMST NICHT ZU EINER SÜNDE: WISSE, WOHER DU KOMMST, WOHIN DU GEHST UND VOR WEM DU DEREINST RECHENSCHAFT UND RECHNUNG ABLEGEN WIRST. WOHER DU KOMMST: AUS EINEM STINKENDEN TROPFEN; WOHIN DU GEHST: NACH EINEM ORTE, WO STAUB, MODER UND GEWÜRM; VOR WEM DU DEREINST RECHENSCHAFT UND RECHNUNG ABLEGEN WIRST: VOR DEM KÖNIG DER KÖNIGE, DEM HEILIGEN, GEPRIESEN SEI ER.",
+ "R. HANINA DER PRIESTERPRÄSES SAGTE : BETE FÜR DAS WOHL DER REGIERUNG, DENN WENN NICHT DIE FURCHT VOR DIESER, WÜRDE EINER DEN ANDEREN LEBENDIG VERSCHLINGEN. R. ḤANINA B. TERADJON SAGTE : WENN ZWEI BEISAMMEN SITZEN UND SICH NICHT MIT WORTEN DER TORA BEFASSEN, SO IST DIES EIN SITZ VON SPÖTTERN, DENN ES HEISST:und auf dem Sitze der SpÖtter sitzt er nicht. WENN ABER ZWEI BEISAMMEN SITZEN UND SICH MIT WORTEN DER TORA BEFASSEN, SO WEILT DIE GÖTTLICHKEIT UNTER IHNEN, DENN ES HEISST:damals besprachen sich die Gottesfürchtigen mit einander, und der Herr merkte auf und hörte, und es wurde fur sie, die den Herrn fürchten und seinen Namen achten, ein Gedenkbuch aufgezeichnet. ICH WEISS DIES ALSO VON ZWEIEN, WOHER, DASS SELBST WENN EINER DASITZT UND SICH MIT DER TORA BEFASST, DER HEILIGE, GEPRIESEN SEI ER, IHM EINEN LOHN FESTSETZE? ES HEISST:er sitzt einsam und schweigt, denn es ist ihm auferlegt.",
+ "R. ŠIMO͑N SAGTE: WENN DREI AN EINEM TISCHE ESSEN UND SICH AN DIESEM NICHT ÜBER WORTE DER TORA UNTERHALTEN, SO IST ES EBENSO, ALS HÄTTEN SIE VON TOTENOPFERN GEGESSEN, DENN ES HEISST:denn alle Tische sind voll von unflôtigem Gespei, daß kein Platz mehr da ist. WENN ABER DREI AN EINEM TISCHE ESSEN UND SICH AN DIESEM ÜBER WORTE DER TORA UNTERHALTEN, SO IST ES EBENSO, ALS HATTEN SIE VOM TISCHE GOTTES GEGESSEN, DENN ES HEISST:und er sprach zu mir: Dies ist der Tisch, der vor dem Herrn steht.",
+ "R. ḤANINA B. ḤAKHINAJ SAGTE: WER NACHTS WACHT, UND WER ALLEIN AUF DEM WEGE GEHT UND SEIN HERZ MÜSSIGEN GEDANKEN ZUWENDET, VERWIRKT SEIN LEBEN.",
+ "R. NEḤUNJA B. HAQANA SAGTE: WER DAS JOCH DER TORA AUF SICH NIMMT, DEM WIRD DAS JOCH DER STAATS[LASTEN] UND DAS JOCH DER WELTLICHEN BESCHÄFTIGUNG ABGENOMMEN, WER ABER DAS JOCH DER TORA VON SICH ABSCHÜTTELT, DEM WIRD DAS JOCH DER STAATS[LASTEN] UND DAS JOCH DER WELTLICHEN BESCHÄFTIGUNG AUFERLEGT.",
+ "R. ḤALAPHTA AUS KEPHAR ḤANANJA SAGTE: WENN ZEHN BEISAMMEN SITZEN UND SICH MIT DER TORA BEFASSEN, SO WEILT DIE GÖTTLICHKEIT UNTER IHNEN, DENN ES HEISST:Gott steht in der Gottesgemeinde. WOHER, DASS AUCH WENN FÜNF? ES HEISST:seinen Bundhat er auf der Erde gegründet. WOHER, DASS AUCH WENN DREI? ES HEISST:inmitten von Richternhôlt er Gericht. WOHER, DASS AUCH WENN ZWEI? ES HEISST: damals besprachen sich die Gottesfürchtigen mit einander, und der Herr merkte auf und hörte &c. UND WOHER, DASS AUCH WENN EINER? ES HEISST:an jeder Stôtte, da ich meines Namens gedenken lasse, werde ich zu dir kommen und dich segnen.",
+ "R. ELEA͑ZAR AUS BARTOTHA SAGTE : GIB IHMVON SEINEM, DENN DU SAMT DEINEM BIST JA SEIN; UND EBENSO HEISST ES BEI DAVID:denn von dir ist alles, und aus deiner Hand haben wir es dir gegeben. R. ŠIMO͑N SAGTE : WER AUF DEM WEGE GEHT UND DAS GESETZ STUDIERT, SEIN STUDIUM ABER UNTERBRICHT UND SPRICHT: WIE SCHÖN IST DIESER BAUM, WIE SCHÖN IST DIESES ACKERFELD, DEM RECHNET DIE SCHRIFT ES AN, ALS HÄTTE ER SEIN LEBEN VERWIRKT.",
+ "R. DOSTAJ B. JANNAJ SAGTE IM NAMEN R. MEÎRS: WER AUCH NUR EIN WORT VON SEINEM GESETZESSTUDIUM VERGISST, DEM RECHNET DIE SCHRIFT ES AN, ALS HÄTTE ER SEIN LEBEN VERWIRKT, DENN ES HEISSTnur hüte dich und nimm dich wohl in acht, daß du die Dinge, die du mit deinen Augen gesehen hast, nicht vergessest. MAN KÖNNTE GLAUBEN, SELBST WENN SEIN STUDIUM IHM ZU SCHWER WAR, SO HEISST ES:und daß sie alle Tage deines Lebens nicht aus deinem Herzen weichen, ER HAT ALSO SEIN LEBEN NUR DANN VERWIRKT, WENN ER DASITZT UND SIE AUS SEINEM HERZEN SCHLÄGT.",
+ "R. ḤANINA B. DOSA SAGTE: WESSEN SÜNDENSCHEU SEINER WEISHEIT VORANGEHT, DESSEN WEISHEIT HAT BESTAND, UND WESSEN WEISHEIT SEINER SUNDENSCHEU VORANGEHT, DESSEN WEISHEIT HAT KEINEN BESTAND. ER SAGTE FERNER: WESSEN [GUTE] WERKE MEHR SIND ALS SEINE WEISHEIT, DESSEN WEISHEIT HAT BESTAND, UND WESSEN WEISHEIT MEHR IST ALS SEINE [GUTEN] WERKE, DESSEN WEISHEIT HAT KEINEN BESTAND.",
+ "ER PFLEGTE ZU SAGEN : AN WEM MENSCHEN WOHLGEFALLEN FINDEN, FINDET AUCH GOTT WOHLGEFALLEN, UND AN WEM MENSCHEN KEIN WOHLGEFALLEN FINDEN, FINDET AUCH GOTT KEIN WOHLGEFALLEN. R. DOSA B. ARCHINOS SAGTE : DER MORGENSCHLAF, DER MITTAGSWEIN, DAS GEPLAUDER MIT KLNDERN UND DER AUFENTHALT IN ZÜSAMMENKUNFTSORTEN DER MENSCHEN AUS DEM GEMEINEN VOLKE BRINGEN DEN MENSCHEN AUS DER WELT.",
+ "R. ELEA͑ZAR AUS MODAI͑M SAGTE: WER DAS GEHEILIGTEENTWEIHT, WER DIE FESTESCHÄNDET, WER DAS GESICHT SEINES NÄCHSTEN ÖFFENTLICH ERBLEICHEN MACHT, WER DAS BÜNDNIS UNSERES VATERS ABRAHAMZER STÖRT, UND WER DAS GESETZ FALSCHDEUTET, HAT, SELBST WENN TORA UND GUTE HANDLUNGEN IN SEINEM BESITZE SIND, KEINEN ANTEIL AN DER ZUKÜNFTIGEN WELT.",
+ "R. JIŠMA͑ÉL SAGTE : SEI BEHEND GEGEN OBERE UND WILLIG GEGEN ÄLTERE, UND NIMM JEDEN MENSCHEN FREUNDLICH AUF.",
+ "R. A͑QIBA SAGTE : SCHERZ UND AUSGELASSENHEIT VERLEITEN DEN MENSCHEN ZUR UNSITTLICHKEIT. DIE ÜBERLIEFERUNGIST EIN ZAUN FÜR DIE TORA, DIE ZEHNTABGABEN SIND EIN ZAUN FÜR DEN REICHTUM, GELÜBDE SIND EIN ZAUN FÜR DIE ENTHALTSAMKEIT, UND SCHWEIGEN IST EIN ZAUN FÜR DIE WEISHEIT.",
+ "ER SAGTE FERNER: GELIEBT IST DER MENSCH, DENN ER IST IM EBENBILDEERSCHAFFEN WORDEN; AUS BESONDERER LIEBE IST IHM KUNDGETAN WORDEN, DASS ER IM EBENBILD ERSCHAFFEN WORDEN SEI, DENN ES HEISST:im Ebenbilde Gottes machte er den Menschen. GELIEBT SIND DIE JISRAÉLITEN, DENN SIE HEISSEN KLNDER GOTTES; AUS BESONDERER LLEBE IST IHNEN KUND GETAN WORDEN, DASS SIE KLNDER GOTTES HEISSEN, DENN ES HEISST:ihr seid Kinder des Herrn, eures Gottes. GELIEBT SIND DIE JISRAÉLITEN, DENN EIN KOSTBARES GERÄT IST IHNEN VERLIEHEN WORDEN; AUS BESONDERER LIEBE IST IHNEN KUND GETAN WORDEN, DASS IHNEN EIN KOSTBARES GERÄT VERLIEHEN WORDEN IST, DURCH DAS DIE WELT ERSCHAFFEN WURDE, DENN ES HEISST:denn eine gute Belehrung habe ich euch gegeben, verlaßt meine Lehre nicht.",
+ "ALLES WIRD BEOBACHTET UND DIE FREIE WAHL IST GEGEBEN. MIT GÜTE WIRD DIE WELT GERICHTET, ABER ALLESNACH DEM QUANTUM DER WERKE.",
+ "ER SAGTE FERNER: ALLES WIRD GEGEN BÜRGSCHAFT GEGEBEN UND EIN NETZ IST ÜBER ALLES LEBENDE GEBREITET. DER LADEN IST OFFEN, DER KRÄMER BORGT, DAS BUCH IST AUFGESCHLAGEN UND DIE HAND SCHREIBT ; WER BORGEN WILL, MAG KOMMEN UND BORGEN. DLE SCHULDFORDERER GEHEN BESTÄNDIG, JEGLICHEN TAG, UMHER UND TREIBEN VOM MENSCHEN ZAHLUNG EIN, MAG ER WOLLEN, MAG ER NICHT WOLLEN, DENN SIE HABEN, WORAUF SIE SICH STÜTZEN. DER RECHTSPRUCH BERUHT AUF WAHRHEIT, UND ZUM MAHLE IST ALLES BEREIT.",
+ "R. ELIE͑ZER B. A͑ZARJA SAGTE: OHNE TORA KEINE LEBENSART, UND OHNE LEBENSART KEINE TORA; OHNE WEISHEIT KEINE GOTTESFURCHT, UND OHNE GOTTESFURCHT KEINE WEISHEIT; OHNE EINSICHT KEIN WISSEN, UND OHNE WISSEN KEINE EINSICHT; OHNE MEHLKEINE TORA UND OHNE TORA KEIN MEHL. ER SAGTE FERNER: WOMIT IST DER ZU VERGLEICHEN, DESSEN WEISHEIT BEDEUTENDER IST ALS SEINE TATEN? MLT EINEM BAÜME, DER VIELE ZWEIGE UND WENIG WURZELN HAT; EIN WIND KOMMT, SO ENTWURZELT ER IHN UND SCHLÄGT IHN UM (AUFS GESICHT), WIE ES HEISSTer ist wie ein einsamer Baum in der Steppe und sieht nicht, daß Gutes eintrifft, er wohnt an ausgedöRRTEN Stätten in der Wüste, in salzigem und unbewohntem Lande. WOMIT ABER IST DER ZU VERGLEICHEN, DESSEN TATEN BEDEUTENDER SIND ALS SEINE WEISHEIT? MIT EINEM BAUME, DER WENIG ZWEIGE UND VIELE WURZELN HAT; MÖGEN AUCH ALLE WINDE DER WELT KOMMEN UND IHN ANWEHEN, SO RÜHREN SIE IHN DENNOCH NICHT VON SEINER STELLE, WIE ES HEISST:er ist wie ein Baum, der am Wasser gepflanzt ist und seine Wurzeln nach dem Bache hinstreckt, der nicht merkt, wenn Hitze kommt, dessen Laub frischgrün bleibt, der auch in dürren Jahren unbesorgt ist und nicht ablôßt, Früchte zu tragen.",
+ "R. ELIE͑ZER B. ḤASMA SAGTE: DIE [VORSCHRIFTEN ÜBER] VOGELNESTERUND MENSTRUATIONSBEGINNSIND EIGENTLICHE BESTANDTEILE DER LEHRE; ASTRONOMIEUND GEOMETRIESIND NUR ZUKOST ZUR WEISHEIT."
+ ],
+ [
+ "BEN ZOMA SAGTE: WER IST WEISE? DER VON JEDEM MENSCHEN LERNT, DENN ES HEISST:von allen, die mich belehrten, bin ich weise geworden. WER IST EIN HELD? DER SEINEN TRIEB ÜBERWINDET, DENN ES HEISST:besser ist ein Langmütiger als ein Held, und wer sein Gemüt beherrscht, als ein Stôdteeroberer. WER IST REICH? DER MIT SEINEM TEILE ZUFRIEDEN IST, DENN ES HEISST: wenn du deiner Hände Arbeit genießest, Heil dir, du hast es gut. Heil dir, AUF DIESER WELT; du hast es gut, IN DER ZUKÜNFTIGEN WELT. WER IST GEEHRT? DER DIE MENSCHEN EHRT, DENN ES HEISST: wer mich ehrt, den ehre ich, aber wer mich verachtet, soll in Schande geraten.",
+ "BEN A͑ZAJ SAGTE : LAUFE ZU EINER GERINGEN GOTTGEFÄLLIGEN HANDLUNG WIE ZU EINER WICHTIGEN, UND FLIEHE DIE ÜBERTRETUNG; DENN EINE GOTTGEFÄLLIGE HANDLUNG ZIEHT EINE ANDERE GOTTGEFÄLLIGE HANDLUNG NACH SICH, UND EINE ÜBERTRETUNG ZIEHT EINE ANDERE ÜBERTRETUNG NACH SICH; DER LOHN EINER GOTTGEFÄLLIGEN HANDLUNG IST EINE GOTTGEFÄLLIGE HANDLUNG, UND DER LOHN EINER ÜBERTRETUNG IST EINE ÜBERTRETUNG.",
+ "ER SAGTE FERNER: VERACHTE KEINEN MENSCHEN UND HALTE KEIN DING FÜR UNMÖGLICH, DENN ES GIBT KEINEN MENSCHEN, DER NICHT SEINE STUNDE HÄTTE, UND ES GIBT KEIN DING, DAS NICHT HÄTTE SEINEN PLATZ.",
+ "R. LEVITAS AUS JABNE SAGTE : SEI ÜBERAUS DEMÜTIG, DENN MODER IST ES, WAS DER MENSCH ZU ERHOFFEN HAT. R. JOḤANAN B. BEROQA SAGTE: WER DEN NAMEN GOTTES HEIMLICH ENTWEIHT, AN DEM WIRD VERGELTUNGÖFFENTLICH GEÜBT; BEI DER ENTWEIHUNG DES GÖTTLICHEN NAMENS IST ES EINERLEI, OB SIE VERSEHENTLICH ERFOLGT IST ODER VORSÄTZLICH.",
+ "R. JIŠMA͑ÉL SAGTE: WENN JEMAND LERNT, UM ZU LEHREN, SO LÄSST MAN IHM ZU LERNEN UND ZU LEHREN GELINGEN; UND WENN JEMAND LERNT, UM [DANACH] ZU HANDELN, SO LÄSST MAN IHM GELINGEN ZU LERNEN, ZU LEHREN, ZU BEOBACHTEN UND [DANACH] ZU HANDELN. R. QADOQ SAGTE : MACHE SIE NICHT ZUR KRONE, DAMIT ZU PRANGEN, AUCH NICHT ZUM GRABSCHEITE, DAMIT ZU GRABEN. EBENSO SAGTE AUCH HILLEL: WER SICH DER KRONE BEDIENT, SCHWINDET HIN. DU LERNST ALSO: WER AUS DEN WORTEN DER TORA NUTZEN ZIEHT, NIMMT SEIN LEBEN AUS DER WELT.",
+ "R. JOSE SAGTE : WER DIE TORA EHRT, IST SELBER BEI DEN MENSCHEN GEEHRT, UND WER DIE TORA ENTWÜRDIGT, IST SELBER BEI DEN MENSCHEN ENTWÜRDIGT.",
+ "R. JIŠMA͑ÉL SAGTE : WER PROZESSE MEIDET, SCHÜTTELT FEINDSCHAFT, RAUB UND MEINEID VON SICH AB. WER HOCHFAHREND IST BEI DER RECHTSENTSCHEIDUNG, IST TÖRICHT, FREVELHAFT UND HOCHMÜTIG.",
+ "ER SAGTE FERNER: URTEILE NICHT ALLEIN, DENN NUR DER EINZIGE VERMAG ALLEIN ZU URTEILEN; DRÄNGE AUCH DEINE MEINUNG NICHT AUF, DENN SIE DÜRFEN ES, DU ABER NICHT.",
+ "R. JONATHAN SAGTE : WER DIE TORA HÄLT AUS ARMUT, WIRD SIE SPÄTER HALTEN AUS REICHTUM, UND WER DIE TORA UNTERLÄSST AUS REICHTUM, WIRD SIE SPÄTER UNTERLASSEN AUS ARMUT.",
+ "R. MEÎR SAGTE: BESCHRÄNKE DEIN GEWERBE UND REFASSE DICH MIT DER TORA. SEI DEMÜTIG GEGEN JEDERMANN. HAST DU DIE TORA VERNACHLÄSSIGT, SO SIND ES DER VERNACHLÄSSIGUNGEN VIELE, DIE WIDER DICH; HAST DU DICH ABER MIT DER TORA ABGEMÜHT, SO IST ES EIN REICHER LOHN, DER DIR ZUTEIL WIRD.",
+ "R. ELIE͑ZER B. JA͑QOB SAGTE: WER EIN GEBOT AUSÜBT, ERWIRBT SICH EINEN FÜRSPRECHER; WER EINE ÜBERTRETUNG BEGEHT, ERWIRBT SICH EINEN ANKLÄGER. BUSSFERTIGKEIT UND GUTE HANDLUNGEN SIND EIN SCHILD GEGEN DAS STRAFGERICHT. R. JOḤANAN DER SANDALENMACHER SAGTE: EINE VEREINIGUNG, DIE UM DES HIMMELS WILLEN, WIRD FÜRDER BESTEHEN, DIE ABER NICHT UM DES HIMMELS WILLEN, WIRD FÜRDER NICHT BESTEHEN.",
+ "R. ELEA͑ZAR B. ŠAMUA͑ SAGTE: DIE EHRE DEINES SCHÜLERS SEI DIR EBENSO LIEB WIE DEINE EIGENE, DIE EHRE DEINES KOLLEGEN GLEICHE DER EHRFURCHT VOR DEINEM LEHRER, UND DIE EHRFURCHT VOR DEINEM LEHRER GLEICHE DER EHRFURCHT VOR DEM HIMMEL.",
+ "R. JEHUDA SAGTE: SEI VORSICHTIG BEI DER LEHRE, DENN BEI DER LEHRE WIRD AUS DEM VERSEHEN EINE VORSÄTZLICHKEIT. R. ŠIMO͑N SAGTE: ES GIBT DREI KRONEN : DIE KRONE DER TORA, DIE KRONE DES PRIESTERTUMS UND DIE KRONE DES KÖNIGTUMS; ABER DIE KRONE DES GUTEN NAMENS ÜBERTRIFFT SIE ALLE.",
+ "R. NEHORAJ SAGTE : WANDRE AUS NACH EINER STÄTTE DER TORA, UND SAGE NICHT, SIE WERDE ZU DIR KOMMEN, ODER SIE WERDE DIR DURCH DEINE NÄCHSTEN ERHALTEN BLEIBEN; AUCH STÜTZE DICH NICHT AUF DEINE EINSICHT.",
+ "R. JANNAJ SAGTE : WIR KENNEN NICHTDIE BEHAGLICHKEIT DER FREVLER, AUCH NICHT DIE LEIDEN DER FROMMEN. R. MATHJA B. ḤEREŠ SAGTE: KOMME JEDERMANN MIT EINEM GRUSSE ZUVOR. SEI EIN SCHWANZ BEI DEN LÖWEN UND NICHT EIN HAUPT BEI DEN FÜCHSEN.",
+ "R. JA͑QOB SAGTE : DIESE WELT IST WIE EIN VORZIMMER FÜR DIE ZUKÜNFTIGE WELT; RÜSTE DICH IM VORZIMMER, DAMIT DU EINLASS FINDEST IN DEN SAAL.",
+ "ER SAGTE FERNER: BESSER EINE STUNDE IN BUSSFERTIGKEIT UND GUTEN WERKEN ALS DAS GANZE LEBEN DER ZUKÜNFTIGEN WELT, UND BESSER EINE STÜNDE DER SELIGKEIT IN DER ZUKÜNFTIGEN WELT ALS ALLES LEBEN DIESER WELT.",
+ "R. ŠIMO͑N B. ELEA͑ZAR SAGTE : BESCHWICHTIGE DEINEN NÄCHSTEN NICHT IM AUGENBLICKE SEINES ZORNES; TRÖSTE IHN NICHT, SOLANGE SEIN TOTER VOR IHM LIEGT; LÖSE IHM NICHT DAS GELÜBDE BEI SEINEM GELOBEN; UND SUCHE IHN NICHT ZU SEHEN IN DER STUNDE SEINES VERDERBENS.",
+ "ŠEMUÉL DER KLEINE SAGTE:wenn dein Feind fällt, freue dich nicht, und wenn er strauchelt, frohlocke dein Herz nicht, daß nicht der Herr es sehe und Mißfallen empfinde und seinen Zorn von ihm wende.",
+ "ELIŠA͑ B. ABUJA SAGTE : LERNT MAN IN DER JUGEND, SO IST ES EBENSO, ALS SCHRIEBE MAN MIT TINTE AUF NEUES PAPIER; LERNT MAN ABER IM ALTER, SO IST ES EBENSO, ALS SCHRIEBE MAN MIT TINTE AUF VERWISCHTES PAPIER. R. JOSE B. JEHUDA AUS KEPHAR BABLI SAGTE : LERNT MAN VON KINDERN, SO IST ES EBENSO, ALS ASSE MAN UNREIFE TRAUBEN ODER TRÄNKE MAN WEIN AUS DER KELTER; LERNT MAN ABER VON ERWACHSENEN, SO IST ES EBENSO, ALS ÄSSE MAN REIFE TRAUBEN ODER TRÄNKE MAN ALTEN WEIN. RABBI SAGTE : SIEH NICHT AUF DEN KRUG, SONDERN AUF DAS, WAS DARINNEN; MANCHER NEUE KRUG IST VOLL MIT ALTEM [WEINE], MANCHER ALTE ABER ENTHÄLT NICHT EINMAL NEUEN.",
+ "R. ELEA͑ZAR HA-QAPPAR SAGTE: NEID, WOLLUST UND EHRGEIZ BRINGEN DEN MENSCHEN AUS DER WELT.",
+ "ER SAGTE FERNER: DIE GEBORENEN SIND BESTIMMT ZU STERBEN, DIE VERSTORBENEN AUFZULEBEN, UND DIE AUFLEBENDEN GERICHTET ZU WERDEN. MAN ERFAHRE, MAN TUE KUND UND MAN SEI SICH BEWUSST: ER IST GOTT, ER IST DER BILDNER UND ER IST DER SCHÖPFER; ER IST DER BEOBACHTER, ER IST DER RICHTER, ER IST DER ZEUGE UND ER IST KLÄGER; UND ER WIRD DEREINST RICHTEN! GEPRIESEN SEI ER, VOR DEM ES KEIN UNRECHT GIBT UND KEIN VERGESSEN UND KEIN ANSEHEN DER PERSON UND KEINE BESTECHUNG, DENN ALLES IST SEIN. WISSE FERNER, DASS ALLES NACH RECHNUNG GEHT, UND NICHT BERUHIGE DICH DEIN TRIEB, DASS DIE GRUFT EINE ZÜFLUCHTSTÄTTE FÜR DICH SEIJ GEGEN DEINEN WILLEN BIST DU ERSCHAFFEN WORDEN, GEGEN DEINEN WILLENLEBST DU, GEGEN DEINEN WILLEN WIRST DU STERBEN, UND GEGEN DEINEN WILLEN WIRST DU DEREINST RECHEN SCHAFT ABLEGEN UND RECHNUNG VOR DEM KÖNIGE DER KÖNIGE, DEM HEILIGEN, GEPRIESEN SEI ER."
+ ],
+ [
+ "DURCH ZEHN AUSSPRÜCHE IST DIE WELT ERSCHAFFEN WORDEN. WAS WILL DIES LEHREN, SIE KÖNNTE AUCH DURCH EINEN EINZIGEN AUSSPRUCH ERSCHAFFEN WORDEN SEIN? UM DIE FREVLER, DIE DIE WELT VERDERBEN, DIE DURCH ZEHN AUSSPRÜCHE ERSCHAFFEN WORDEN IST, UM SO STRENGER ZU BESTRAFEN, UND UM DEN FROMMEN, DIE DIE WELT ERHALTEN, DIE DURCH ZEHN AUSSPRÜCHE ERSCHAFFEN WORDEN IST, EINEN UM SO REICHEREN LOHN ZU GEWÄHREN.",
+ "ZEHN GENERATIONEN SIND VON ADAM BIS NOAH; DIES BEKUNDET, WELCHE LANGMUT ER WALTEN LÄSST: ALL DIESE GENERATIONEN FUHREN FORT, IHN ZU ERZÜRNEN, DANN ERST BRACHTE ER ÜBER SIE DAS WASSER DER SINTFLUT. ZEHN GENERATIONEN SIND VON NOAḤ BIS ABRAHAM; DIES BEKUNDET, WELCHE LANGMUT ER WALTEN LÄSST: ALL DIESE GENERATIONEN FUHREN FORT, IHN ZU ERZÜRNEN, DANN ERST KAM UNSER VATER ABRAHAM UND ERHIELT DEN FÜR SIE ALLE BESTIMMTEN LOHN.",
+ "DURCH ZEHN PRÜFUNGEN WURDE UNSER VATER ABRAHAM ERPROBT, UND ER BESTAND SIE ALLE; DIES BEKUNDET, WIE GROSS DIE BELIEBTHEIT UNSERES VATERS ABRAHAM WAR.",
+ "ZEHN WUNDER GESCHAHEN UNSEREN VORFAHREN IN MIÇRAJIM UND ZEHN AM MEERE. DURCH ZEHN VERSUCHUNGEN VERSUCHTEN UNSERE VORFAHREN GOTT IN DER WÜSTE, DENN ES HEISST:sie versuchten mich nun zehnmal und hörten nicht auf meine Stimme.",
+ "ZEHN WUNDER GESCHAHEN UNSEREN VORFAHREN IM TEMPEL: NIE HAT EINE FRAU DURCH DEN GERUCH DES HEILIGEN FLEISCHES FEHLGEBOREN; NIE WURDE DAS HEILIGE FLEISCH ÜBELRIECHEND; NIE WURDE EINE FLIEGE IM SCHLACHTHAUSE BEMERKT; NIE WIDERFUHR DEM HOCHPRIESTER SAMENERGUSS AM VERSÖHNUNGSTAGE; NIE HAT DER REGEN DAS FEUER DES ALTARHOLZSTOSSES AUSGELÖSCHT; NIE HAT DER WIND DIE RAUCHSÄULE BESIEGT; NIE HAT SICH BEI DER SCHWINGEGARBE, DEN ZWEI BROTEN UND DEN SCHAUBROTENUNTAUGLICHKEIT EREIGNET; SIE STANDEN GEDRÄNGTUND WARFEN SICH GERÄUMIG NIEDER; NIE HAT EINE SCHLANGE ODER EIN SKORPION IN JERUŠALEM JEMAND ZU SCHADEN GEBRACHT; UND NIE SAGTE JEMAND ZU SEINEM NÄCHSTEN, IHM SEI JERUŠALEM ZU ÜBERFÜLLT, UM DA ZU ÜBERNACHTEN.",
+ "ZEHN DINGE SIND AM VORABEND DES ŠABBATHS IN DER DÄMMERUNG ERSCHAFFEN WORDEN, UND ZWAR: DER SCHLUND DER ERDE, DIE ÖFFNUNG DES BRUNNENS, DAS MAUL DER ESELIN, DER REGENBOGEN, DAS MANNA, DER STAB, DER ŠAMIR, DIE SCHRIFT, DIE INSCHRIFTUND DIE BUNDESTAFELN. MANCHE SAGEN, AUCH DIE DÄMONEN, DAS GRAB MOŠES UND DER WIDDER UNSERES VATERS ABRAHAM. MANCHE SAGEN, AUCH DIE ZANGE KANN NUR MIT EINER ZANGE GEFERTIGT WERDEN.",
+ "SIEBEN DINGE SIND DEM TÖLPEL EIGEN UND SIEBEN DINGE DEM WEISEN. DER WEISE REDET NICHT VOR DEM, DER IHM AN WEISHEIT UND ZAHL ÜBERLEGEN IST; ER FÄLLT NICHT SEINEM NÄCHSTEN INS WORT; ER ÜBERSTÜRZT SICH NICHT MIT SEINER ANTWORT; ER FRAGT ZUR SACHE UND ANTWORTET NACH GEBÜHR; ER SPRICHT VOM ERSTEHEN ZUERST UND VOM LETZTEREN ZULETZT; WEISS ER ETWAS NICHT, SO SAGT ER, ER WISSE ES NICHT; ER GESTEHT DIE WAHRHEIT EIN. DAS ENTGEGENGESETZTE BEIM TÖLPEL.",
+ "SIEBEN VERSCHIEDENE STRAFGERICHTE KOMMEN ÜBER DIE WELT WEGEN SIEBEN SCHWERWIEGENDER ÜBERTRETUNGEN. WENN MANCHE DEN ZEHNTEN ENTRICHTEN UND MANCHE IHN NICHT ENTRICHTEN, SO KOMMT EINE HUNGERSNOT DURCH DIE DÜRRE; MANCHE HUNGERN UND MANCHE SIND SATT. ENTRICHTET NIEMAND DEN ZEHNTEN, SO KOMMT EINE HUNGERSNOT DURCH VERWIRRUNG UND DURCH DÜRRE. ENTRICHTET MAN DIE TEIGHEBE NICHT, SO KOMMT EINE HUNGERSNOT DER VOLLSTÄNDIGEN VERNICHTUNG. SEUCHE KOMMT ÜBER DIE WELT WEGEN DERIN DER TORA GENANNTEN TODESSTRAFEN, [DEREN VOLLSTRECKUNG] DEM GERICHTE NICHT ÜBERWIESEN WORDENIST, UND WEGEN DER FRÜCHTE DES SIEBENTJAHRES. DAS SCHWERT KOMMT ÜBER DIE WELT WEGEN DER RECHTSQUÄLEREI, DER RECHTSBEUGUNG UND WEGEN DERER, DIE DIE TORA FALSCH DEUTEN. WILDES GETIER KOMMT ÜBER DIE WELT WEGEN DER FALSCHENSCHWÜRE UND WEGEN DER ENTWEIHUNG DES [GÖTTLICHEN] NAMENS. VERBANNUNG KOMMT ÜBER DIE WELT WEGEN GÖTZENDIENSTES, UNZUCHT, BLUTVERGIESSENS UND WEGEN [UNTERLASSUNG DES GESETZES ÜBER DAS] ERLASSJAHR.",
+ "AN VIER ZEITABSCHNITTEN NIMMT DIE SEUCHE ÜBERHAND: IM VIERTEN JAHRE, IM SIEBENTENJAHRE, NACH ABLAUF DES SIEBENTJAHRESUND AM AUSGANG DES [HÜTTEN]FESTES ALLJÄHRLICH. IM VIERTEN JAHR, WEGEN DES ARMENZEHNTEN DES DRITTEN, IM SIEBENTEN, WEGEN DES ARMENZEHNTEN DES SECHSTEN, NACH ABLAUF DES SIEBENTJAHRES, WEGEN DER FRÜCHTE DES SIEBENTJAHRES, UND AM AÜSGANGE DES[HÜTTEN]FESTES ALLJÄHRLICH, WEGEN DER BERAUBUNG DER ARMENABGABEN.",
+ "VIER GESINNUNGEN GIBT ES BEI DEN MENSCHEN: MEINES IST MEIN UND DEINES IST DEIN: EINE DURCHSCHNITTLICHE GESINNUNG, UND WIE MANCHE SAGEN, EINE SEDOMITISCHE GESINNUNG; MEINES IST DEIN UND DEINES IST MEIN: EIN MENSCH AUS DEM GEMEINEN VOLKE; MEINES IST DEIN UND DEINES IST DEIN: EIN FROMMER; MEINES IST MEIN UND DEINES IST MEIN: EIN BÖSEWICHT.",
+ "VIER GEMÜTSARTEN GIBT ES: LEICHT ZU ERZÜRNEN UND LEICHT ZU BESÄNFTIGEN: DER SCHADEN WIEGT DEN GEWINN AUF; SCHWER ZU ERZÜRNEN UND SCHWER ZU BESÄNFTIGEN: DER GEWINN WIEGT DEN SCHADEN AUF; SCHWER ZU ERZÜRNEN UND LEICHT ZU BESÄNFTIGEN: EIN FROMMER; LEICHT ZU ERZÜRNEN UND SCHWER ZU BESÄNFTIGEN: EIN BÖSE WICHT.",
+ "VIER EIGENSCHAFTEN SIND BEI DEN JÜNGERN ZU FINDEN: SCHNELL AUFFASSEN UND SCHNELL VERGESSEN: DER SCHADEN WIEGT DEN GEWINN AUF; SCHWER AUFFASSEN UND SCHWER VERGESSEN: DER GEWINN WIEGT DEN SCHADEN AUF; LEICHT AUFFASSEN UND SCHWER VERGESSEN: EIN WEISER; SCHWER AUFFASSEN UND LEICHT VERGESSEN: EIN SCHLECHTES LOS.",
+ "VIER CHARAKTERE GIBT ES BEI DEN ALMOSENSPENDERN: MANCHER GIBT, WÜNSCHT ABER NICHT, DASS ANDERE GEBEN: ER GEIZT MIT FREMDEM; MANCHER WÜNSCHT, DASS ANDERE GEBEN, GIBT ABER SELBER NICHT: ER GEIZT MIT SEINEM; MANCHER GIBT SELBER UND WÜNSCHT, DASS ANDERE GEBEN: EIN FROMMER; MANCHER GIBT SELBER NICHT UND WÜNSCHT AUCH NICHT, DASS ANDERE GEBEN: EIN BÖSEWICHT.",
+ "VIER KLASSEN GIBT ES BEI DEN BESUCHERN DES LEHRHAUSES : MANCHER GEHT HIN UND HANDELT NICHT DANACH: ER HAT DAS VERDIENST DES HINGEHENS; MANCHER HANDELT DANACH, UND GEHT NICHT HIN: ER HAT DAS VERDIENST DES HANDELNS; MANCHER GEHT HIN UND HANDELT DANACH: EIN FROMMER; MANCHER GEHT NICHT HIN UND HANDELT NICHT DANACH: EIN BÖSEWICHT.",
+ "VIER EIGENSCHAFTEN GIBT ES BEI DENEN, DIE VOR DEN GELEHRTEN SITZEN: SCHWAMM, TRICHTER, SEIHER UND SCHWINGE. EIN SCHWAMM, DER ALLES AUFSAUGT; EIN TRICHTER, DER AN DER EINEN STELLE AUFNIMMT UND AN DER ANDEREN STELLE AUSFLIESSEN LÄSST; EIN SEIHER, DER DEN WEIN AUSFLIESSEN LÄSST UND DIE HEFE BEHÄLT; EINE SCHWINGE, DIE DAS STAUBMEHL FAHREN LÄSST UND DAS KRAFTMEHL BEHÄLT.",
+ "JEDE LIEBE, DIE VON ETWAS ABHÄNGT, HÖRT AUF, SOBALD DAS ETWAS AUFHÖRT; DIE ABER NICHT VON ETWAS ABHÄNGT, HÖRT NIEMALS AUF. WELCHES IST BEISPIELSWEISE EINE LIEBE, DIE VON ETWAS ABHÄNGT? DIE LIEBE VON AMNON UND TAMAR. UND DIE NICHT VON ETWAS ABHÄNGT? DIE LIEBE VON DAVID UND JEHONATHAN.",
+ "JEDER STREIT, DER UM DES HIMMELS WILLEN GEFÜHRT WIRD, HAT BLEIBENDEN ERFOLG; DER NICHT UM DES HIMMELS WILLEN GEFÜHRT WIRD, HAT KEINEN BLEIBENDEN ERFOLG. WELCHES IST BEISPIELSWEISE EIN STREIT UM DES HIMMELS WILLEN? DER STREIT ZWISCHEN HILLEL UND ŠAMMAJ. NICHT UM DES HIMMELS WILLEN? DER STREIT QORAḤS UND SEINER GANZEN ROTTE.",
+ "WER DAS PUBLIKUM ZU VERDIENSTLICHEN HANDLUNGEN FÜHRT, DEM BLEIBT DIE SÜNDE FERN, WER ABER DAS PÜBLIKUM ZUR SÜNDE VERLEITET, DEM LÄSST MAN NICHT GELINGEN, BUSSE ZU TUN. MOŠE WAR SELBST VERDIENSTVOLL UND FÜHRTE DAS PÜBLIKUM ZU VERDIENSTLICHEN HANDLUNGEN, DAHER WIRD DAS VERDIENST DER MENGE IHM BEIGELEGT, WIE ES HEISST:die Gerechtigkeit des Herrn hat er geübt, und seine Rechte in Gemeinschaft mit Jisraél. JEROBEA͑M SÜNDIGTE UND VERFÜHRTE DIE MENGE, DAHER WIRD DIE SÜNDE DER MENGE IHM BEIGELEGT, WIE ES HEISST:wegen der Sünden Jerobea͑ms, des Sohnes> NebaṬts, die er verübt, und zu welchen er Jisraél verleitet hat.",
+ "WER DIE DREI FOLGENDEN EIGENSCHAFTEN HAT, IST VON DEN SCHÜLERN UNSERES VATERS ABRAHAM, UND WER ANDERE DREI EIGENSCHAFTEN HAT, IST VON DEN SCHÜLERN DES RUCHLOSEN BLLEAM. ELN GUTES AÜGE, BESCHEIDENES GEMÜT UND DEMUTIGER SLNN [KENNZEICHNEN] DIE SCHÜLER ABRAHAMS; EIN BÖSES AUGE, HOCHFAHRENDES GEMÜT UND EIN HOCHFAHRENDER SINN [KENNZEICHNEN] DIE SCHÜLER DES RUCHLOSEN BILE IM. WELCHEN UNTERSCHIED GIBT ES ZWISCHEN DEN SCHÜLERN UNSERES VATERS ABRAHAM UND DEN SCHÜLERN DES RUCHLOSEN BILEA͑M? DIE SCHÜLER UNSERES VATERS ABRAHAM GENIESSEN AUF DIESER WELT UND ERBEN DIE ZUKÜNFTIGE WELT, DENN ES HEISST:daß ich diejenigen, die mich lieb haben, Besitztum erben lasse und ihre Schatzkammern fülle; ABER DIE SCHÜLER DES RUCHLOSEN BILEA͑M ERBEN DAS FEGEFEUER UND SINKEN IN DIE GRUBE DER UNTERWELT, DENN ES HEISST:du aber, o Gott, wirst sie in die tiefste Grube hinabstürzen; Menschen von Blutgier und Falsch werden ihre Tage nicht auf die Hälfte bringen, ich aber vertraue auf dich.",
+ "JEHUDA B.TEMA SAGTE: SEI MUTIG WIE EIN LEOPARD, BEHEND WIE EIN ADLER, SCHNELL WIE EIN HIRSCH UND HELDHAFT WIE EIN LÖWE, DEN WILLEN DEINES VATERS IM HIMMEL ZU VOLLBRINGEN. ER SAGTE FERNER: DER FRECHLING FÜR DAS FEGEFEUER UND DER SCHÜCHTERNE FÜR DAS PARADIES. ES SEI DIR WOHLGEFÄLLIG, O HERR, UNSER GOTT, DASS IN BÄLDE, IN UNSEREN TAGEN, DEINE STADT ERBAUT WERDE, UND LASS UNS DEINER LEHRE TEILHAFTIG WERDEN.",
+ "ER SAGTE FERNER: MIT FÜNF JAHREN FÜR [DAS STUDIUM DER] SCHRIFT, MIT ZEHN FÜR [DAS STUDIUM DER] MIŠNA, MIT DREIZEHN FÜR [DIE PFLICHT DER] GESETZESÜBUNG, MIT FÜNFZEHN FÜR [DAS STUDIUM DES] TALMUD, MIT ACHTZEHN FÜR DIE HEIRAT, MIT ZWANZIG FÜR DAS STREBEN, MIT DREISSIG VOLLKRAFT, MIT VIERZIG ELNSICHT, MIT FÜNFZIG RATVERMÖGEN, MIT SECHZIG DAS ALTER, MIT SIEBZIG DAS GREISENALTER, MIT ACHTZIG DAS HOHE ALTER, MIT NEUNZIG GEBÜCKT, MIT HUNDERT IST MAN WIE TOT UND DER WELT ENTZOGEN.",
+ "BEN BAG BAG SAGTE: WENDE UND WÜHLE IN IHR, DENN IN IHR IST ALLES; SCHAUE IN SIE UND WERDE IN IHR ALT UND VERBRAUCHT, UND WEICHE NICHT VON IHR, DENN ES GIBT NICHTS BESSERES ALS SIE.",
+ "BEN HE HE SAGTE: DER MÜHE ENTSPRICHT DER LOHN."
+ ],
+ [
+ "DIE WEISEN LEHRTEN IN DER SPRACHE DER MIŠNA. GEPRIESEN SEI ER, DER SIE UND IHRE MLŠNA [LEHRE] ERWÄHLT HAT. R. MEÍR SAGTE: WER SICH MIT DER TORA UM IHRER SELBST WILLEN BEFASST, DEM SIND VIELE DINGE BESCHIEDEN; UND NOCH MEHR, ER IST WÜRDIG, DASS DIE GANZE WELT NUR SEINETWEGEN BESTEHE. ER HEISST FREUND UND LIEBLING, ER LIEBT GOTT, UND LIEBT DIE MENSCHEN, ER ERFREUT GOTT UND ERFREUT DIE MENSCHEN. SIE BEKLEIDET IHNMIT SANFTMUT UND GOTTESFURCHT UND BEFÄHIGT IHN, GERECHT, FROMM, RECHTSCHAFFEN UND TREU ZU SEIN; SIE HÄLT IHN FERN VON DER SÜNDE UND FÜHRT IHN DEM VERDIENSTE ZU; UND DURCH IHN GEWINNEN RAT UND BELEHRUNG, EINSICHT UND KRAFT, DENN ES HEISST:mein ist Rat und Belehrung, ich bin Einsicht, mein ist Stärke. SIE GEWÄHRT IHM FERNER KÖNIGTUM, HERRSCHAFT UND ERFORSCHUNG DES RECHTES, UND MAN OFFENBART IHM DIE GEHEIMNISSE DER TORA. ER WIRD WIE EINE NIE VERSIEGENDE QUELLE UND WIE EIN FORTWÄHREND WACHSENDER STROM. ER SEI BESCHEIDEN, LANGMÜTIG UND NACHSICHTIG, WENN ER GEKRÄNKT WIRD. SIE ERHEBTIHN ÜBER ALLE WESEN.",
+ "R. JEHOŠUA͑ B. LEVI SAGTE : TAG FÜR TAG ERTÖNT EINE HALLSTIMME VOM BERGE ḤOREB UND RUFT UND SPRICHT: WEHE DEN MENSCHEN OB DER KRÄNKUNG DER TORA. WER SICH NICHT MIT DER TORA BEFASST, HEISST EIN VERWIESENER, DENN ES HEISST: wie ein goldener Ring am Rüssel eines Schweines, so eine schöne Frau, die nicht von Schicklichkeit weiß. FERNER HEISST ES:es waren die Tafeln ein Werk Gottes und die Schrift eine Gottesschrift, eingegraben [ḥaruth] auf die Tafeln, UND MAN LESE NICHT ḥaruth, sondern ḥieruth [FREIHEIT], DENN EIN FREIER IST NUR DER, DER SICH MIT DER TORA BEFASST. WER SICH MIT DER TORA BEFASST, STEIGT AUCH IN DIE HÖHE, DENN ES HEISST: vom Geschenke zum Gotteserbe und vom Gotleserbe zu den Höhen.",
+ "WER VON SEINEM NÄCHSTEN NUR EINEN ABSCHNITT, EINEN LEHRSATZ, EINEN SCHRIFTVERS ODER AUCH NUR EINEN BUCHSTABEN LERNT, MUSS IHM EHRUNG ERWEISEN, DENN SO FINDEN WIR ES BEI DAVID, DEM KÖNIGE VON JISRAÉL; ER HATTE VON AHITOPHEL NUR ZWEI DINGE GELERNT, UND MACHTE IHN ZU SEINEM MEISTER, HAUPT UND VERTRAUTEN, DENN ES HEISST: du, ein Mensch meinesgleichen, mein Haupt und mein Vertrauter. ES IST NUN [DURCH EINEN SCHLUSS] VOM LEICHTEREN AUF DAS SCHWERERE ZU FOLGERN: WENN DAVID, DER KÖNIG VON JISRAÉL, DER VON AHITOPHEL NUR ZWEI DINGE GELERNT HATTE, IHN DIESERHALB ZU SEINEM MEISTER, HAUPT UND VERTRAUTEN MACHTE, UM WIEVIEL MEHR MUSS DERJENIGE, DER VON SEINEM NÄCHSTEN EINEN ABSCHNITT, EINEN LEHRSATZ, EINEN SCHRIFTVERS ODER AUCH NUR EINEN BUCHSTABEN LERNT, DIESEM EHRUNG ERWEISEN. EHRUNG GEBÜHRT NUR DER TORA, DENN ES HEISST:Ehre werden die Weisen zum Besitze erhalten; [FERNER:]die Frommen Gutes ererben, UND UNTER ‘GUTES’ IST NUR DIE TORA ZU VERSTEHEN, DENN ES HEISST:denn eine gute Lehre Gebe Ich Euch, verlaßt meine Tora nicht.",
+ "DIES IST DER RICHTIGE WEG [ZUR ERWERBUNG] DER TORA: BROT MIT SALZ ESSEN, WASSER NACH MASS TRINKEN, AUF DER ERDE SCHLAFEN, EIN LEBEN DER ENTBEHRUNG FÜHREN UND SICH MIT DER TORA ABMÜHEN; TUST DU ALSO, DANN HEIL DIR UND WOHL DIR; HEIL DIR AUF DIESER WELT UND WOHL DIR IN DER ZUKÜNFTIGEN WELT.",
+ "STREBE NICHT NACH WÜRDE UND GELÜSTE NICHT NACH EHRE, DIE DEIN STUDIUM ÜBERSTEIGT. GELÜSTE NICHT NACH DER TAFEL DER KÖNIGE, DENN DEINE TAFEL STEHT HÖHER ALS IHRE, UND GRÖSSER IST DEINE KRONE ALS IHRE. UND DEIN ARBEITSHERR IST ZUVERLÄSSIG, DASS ER DIR DEN LOHN DEINER ARBEIT BEZAHLEN WERDE.",
+ "BEDEUTENDER IST DIE TORA ALS DAS PRIESTERTUM UND DAS KÖNIGTUM, DENN DAS KÖNIGTUM WIRD DURCH DREISSIG BEDINGUNGENERWORBEN, DAS PRIESTERTUM WIRD DURCH VIERUNDZWANZIG BEDINGUNGENERWORBEN, DIE TORA ABER DURCH ACHTUNDVIERZIG, UND ZWAR: DURCH STUDIUM, DURCH LAUSCHEN DES OHRES, DURCH RICHTUNG DER LIPPEN, DURCH EINSICHT DES HERZENS, DURCH VERSTAND DES HERZENS, DURCH EHRFURCHT, DURCH SÜNDENSCHEU, DURCH DEMUT, DURCH FREUDIGKEIT, DURCH VERKEHR MIT GELEHRTEN, DURCH BESPRECHUNG MIT KOLLEGEN, DURCH ERÖRTERUNG MIT SCHÜLERN, DURCH ÜBERLEGUNG, DURCH LESEN DER SCHRIFT, DURCH STUDIEREN DER MIŠNA, DURCH BESCHRÄNKUNG DES HANDELS, DURCH BESCHRÄNKUNG DES SCHLAFES, DURCH BESCHRÄNKUNG DER GENÜSSE, DURCH BESCHRÄNKUNG DES SCHERZENS, DURCH BESCHRÄNKUNG DES UMGANGES, DURCH GEDULD, DURCH EIN GUTES HERZ, DURCH VERTRAUEN AUF DIE GELEHRTEN UND DURCH ERTRAGEN VON LEIDEN. MAN MUSS FERNER SEINEN PLATZ KENNEN, MIT SEINEM ANTEIL FROH SEIN, SEINE WORTE MIT EINEM ZAUNE UMHEGEN, SICH NICHTS ZUGUTE TUN, BELIEBT SEIN, GOTT LIEBEN, DIE MENSCHEN LIEBEN, DIE GERECHTIGKEIT LIEBEN, DIE ZURECHTWEISUNGEN LIEBEN, DIE REDLICHKEIT LIEBEN, SICH VON EHRUNGEN FERN HALTEN, NICHT STOLZ AUF SEIN STUDIUM SEIN, SICH NICHT AUF SEIN LEHRAMT FREUEN, MIT SEINEM NÄCHSTEN DER LAST TRAGEN, IHN NACH DER GUTEN SEITE BEURTEILEN, IHN AUF DIE WAHRHEIT BRINGEN UND IHN ZUM FRIEDEN VERANLASSEN. MAN SOLL FERNER BEIM LERNEN ÜBERLEGT SEIN, FRAGEN UND ANTWORTEN, HÖREN UND [AN WISSEN] ZUNEHMEN, LERNEN, UM ZU LEHREN, LERNEN, UM DANACH ZU HANDELN, SEINEN LEHRER WEISE MACHEN, DAS GEHÖRTE GENAU WIEDERGEBEN UND ALLES IM NAMEN SEINES URHEBERSSAGEN. DU LERNST ALSO, WER ETWAS IM NAMEN SEINES URHEBERS SAGT, BRINGE ERLÖSUNG ÜBER DIE WELT, DENN ES HEISST:da sagte es Ester dem Könige im Namen Mordekhajs.",
+ "BEDEUTEND IST DIE TORA, DASS SIE DENEN, DIE NACH IHR HANDELN, LEBEN GEWÄHRT AUF DIESER WELT UND IN ZUKÜNFTIGER WELT, DENN ES HEISST:denn sie sind Leben für die, die sie finden, und Gesundung für ihren ganzen Leib. FERNER HEISST ES:sie wird eine Heilang für deinen Leib sein und deine Knochen erquicken. FERNER HEISST ES:sie ist ein Lebensbaum für die, die sie ergreifen, und wer sie festhält, ist beglückt. FERNER HEISST ES:denn ein lieblicher Kranz sind sie für dein Haupt, und ein Kettenschmuck an deinem Halse. FERNER HEISST ES:sie wird einen lieblichen Kranz um dein Haupt winden, eine prächtige Krone wird sie dir bescheren. FERNER HEISST ES:langes Leben ist in ihrer Rechten, in ihrer Linken Reichtum und Ehre. FERNER HEISST ES: denn Lebensdauer und Jahre des Lebens und Wohlfahrt xoerden sie dir mehren.",
+ "R. ŠIMO͑N B. MENASJA SAGTE IM NAMEN DES R. ŠIMO͑N B. JOḤAJ: SCHÖNHEIT, KRAFT, REICHTUM, EHRE, WEISHEIT, ALTER, GREISENALTER UND KINDERSEGEN GEBÜHRT DEN FROMMEN, UND SO GEBÜHRT ES SICH FÜR DIE WELT, DENN ES HEISST:eine krone des Schmuckes ist das Greisenhaupt, auf dem Wege der Frömmigkeit wird sie erlangt. Ferner heisst es:der Alten Krone sind Kindeskinder, und der Kinder Ruhm sind ihre Väter. FERNER HEISST ES:der Jünglinge Ruhm ist ihre Stärke, und der Greise Schmuck ist das Greisenhaupt. FERNER HEISST ES:und der Mond wird sich schämen und die Sonne zu Schanden werden; denn der Herr der Heerscharen wird die Königsherrschaft auf dem Berge Çijon und in Jerušalem antreten, und vor seinen Ältesten die Herrlichkeit. R. ŠIMO͑N B. MENASJA SAGTE : DIESE SIEBEN DINGE, DIE DIE WEISEN FÜR DIE FROMMEN AUFGEZÄHLT HABEN, SIND SÄMTLICH BEI RABBI UND SEINEN KINDERN VERWIRKLICHT WORDEN.",
+ "R. JOSE B. QISMA ERZÄHLTE : EINST GING ICH AUF DEM WEGE, DA BEGEGNETE MIR EIN MANN UND BOT MIR DEN FRIEDENSGRUSS UND ICH ERWIDERTE IHN IHM. DARAUF SPRACH ER ZU MIR: MEISTER, AUS WELCHEM ORTE BIST DU? ICH ERWIDERTE IHM: ICH BIN AUS EINER GROSSEN STADT VON WEISEN UND GELEHRTEN. DA SPRACH ER ZU MIR: MEISTER, VIELLEICHT BIST DU EINVERSTANDEN, MIT UNS IN UNSEREM ORTE ZU WOHNEN, UND ICH WÜRDE DIR TAUSENDE UND ABERTAUSENDE VON GOLDDENAREN, EDELSTEINEN UND PERLEN GEBEN? DA ERWIDERTE ICH IHM: MEIN SOHN, SELBST WENN DU MIR ALLES SLLBER UND GOLD, ALLE EDELSTEINE UND PERLEN DER WELT GEBEN WÜRDEST, WOHNE ICH NUR IN EINEM ORTE DER TORA. DENN BEIM HINSCHEIDEN DES MENSCHEN BEGLEITEN IHN NICHT SILBER UND NICHT GOLD, AUCH NICHT EDELSTEINE UND NICHT PERLEN, SONDERN NUR DIE TORA UND GUTE HANDLUNGEN, WIE ES HEISST: wenn du gehst, wird sie dich geleiten, wenn du dich legst, wird sie über dich wachen, und wenn du aufwachst, wird sie dich unterhalten. Wenn du gehst, wird sie dich geleiten, AUF DIESER WELT; wenn du dich legst, WIRD SIE ÜBER DICH WACHEN, IM GRABE; wenn du aufwachst, WIRD SIE DICH UNTERHALTEN, IN DER ZUKÜNFTIGEN WELT. UND EBENSO STEHT ES AUCH GESCHRIEBEN IM BUCHE DER PSALMEN DURCH DAVID, DEN KÖNIG VON JISRAÉL:Lieber ist mir die Lehre deines Mundes, als Tausende Goldes und Silbers. FERNER HEISST ES:mein ist das Silber, mein ist das Gold, spricht der Herr der Heerscharen.",
+ "FÜNF EIGNUNGEN EIGNETE DER HEILIGE, GEPRIESEN SEI ER, IN SEINER WELT, UND ZWAR: DIE TORA IST EINE EIGNUNG, HIMMEL UND ERDE SIND EINE EIGNUNG, ABRAHAM IST EINE EIGNUNG, JISRAÉL IST EINE EIGNUNG UND DER TEMPEL IST EINE EIGNUNG. DIE TORA IST EINE EIGNUNG; WOHER DIES? ES HEISST:der Herr hat mich geeignet als den Anfang seiner Wege, als erstes seiner Werke, vorlängst. HIMMEL UND ERDE SIND EINE EIGNUNG; WOHER DIES? ES HEISST:so spricht der Herr: Der Himmel ist mein Thron, und die Erde meiner Füße Schemel, was wäre das für ein Haus, das ihr mir bauen wolltet, und welcher Ort meine Ruhestätte. FERNER HEISST ES:wie sind deiner Werke so viel, o Herr, du hast sie alle in Weisheit geschaffen, die Erde ist ganz deine Eignung. ABRAHAM IST EINE EIGNUNG; WOHER DIES? ES HEISST:und er segnete ihn und sprach: Gesegnet werde Abraham vom höchsten Gott, dem Eigner von Himmel und Erde. JISRAÉL IST EINE EIGNUNG; WOHER DIES? ES HEISST:bis vorüber ist dein Volk, o Herr, bis vorüber ist das Volk, das da geeignet hast. FERNER HEISST ES:en Heiligen, die im Land sind, und Herrliche, an denen all mein Wohlgefallen. DER TEMPEL IST EINE EIGNUNG; WOHER DIES? ES HEISST:das Heiligtum des Herrn, das bereitethaben deine Hände. FERNER HEISST ES:er brachte sie zu seinem heiligen Berge, dem Berge, den geeignet hat seine Rechte.",
+ "UND ALLES, WAS DER HEILIGE, GEPRIESEN SEI ER, ERSCHAFFEN HAT, SCHUF ER NUR ZU SEINER EHRE, DENN ES HEISST:jeden, der sich nach meinem Namen nennt, den ich zu meiner Ehre geschaffen, gebildet und bereitet habe. FERNER HEISST ES:der Herr ist König auf immer und ewig. R.ḤANINA B. A͑QAŠJA SAGTE: GOTT WOLLTE JISRAÉL VERDIENSTLICH MACHEN, DAHER VERLIEH ER IHNEN DAS GESETZ UND VIELE GEBOTE, DENN ES HEISST:dem Herrn gefiel es um seiner Gerechtigkeit willen, seine Lehre groß und ausgedehnt zu machen."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
new file mode 100644
index 0000000000000000000000000000000000000000..4b9ab44b1e84a89774598153364e8a12462af065
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
@@ -0,0 +1,147 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "http://www.sefaria.org/shraga-silverstein",
+ "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+ "status": "locked",
+ "license": "CC-BY",
+ "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+ "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+ "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "\tMoses received Torah from Sinai. [I say that because this tractate is not founded on any explanation of a mitzvah of the mitzvoth of the Torah as are the other tractates of the Mishnah, but is entirely mussar and middoth, and the sages of the gentiles have also written books from the musings of their heart on the ways of mussar — how a man should deport himself with his neighbor — therefore, the tanna begins this tractate: \"Moses received Torah from Sinai,\" to teach us that the middoth and mussar in this tractate were not conjured up by the sages of the Mishnah, but these, too, were stated on Sinai, (i.e., by Him who revealed Himself on Sinai)]. And He gave it to Joshua; and Joshua, to the elders, [who lived on after Joshua, until the advent of the first prophets, Eli the high-priest and Shmuel Haramati]; and the elders, to the prophets; and the prophets gave it to the men of the great assembly (anshei knesseth hagedolah). [They were 120 elders: Zerubaval, Seraya, Re'elayah, Mordecai-Bilshan, who lived in the days of Ezra, when they went up from the exile to the second Temple, among them, Chaggai, Zechariah, Malachi, and Nechemiah ben Chachalyah and their colleagues. They were called \"the men of the great assembly\" for having restored the \"Crown\" to its pristine (greatness). For Moses said (Deuteronomy 10:17): \"The great, mighty, awesome, G-d.\" Jeremiah and Daniel came and (Daniel) did not say \"great,\" and (Jeremiah) did not say \"awesome,\" and they (the men of the great assembly) restored them (\"great and awesome\") as at first,\" saying \"this (as stated there [Yoma 69b]) is precisely His greatness\"; \"this is precisely His awesomeness\"; \"for if not so (i.e., if He were not great and awesome), how could one nation endure against seventy nations (intent upon annihilating it, etc.)!\"] They were wont to say three things. [They said many things; but they were wont to say these three things to uphold the integrity of Torah]: Be patient (\"metunim\") in judgment [i.e., if something comes before you for judgment, do not say: \"Such a case has come before me two or three times before,\" but be patient; that is, \"wait\" ('mamtinim') before you rule upon it.] And set up many disciples, [(as opposed to the view of R. Gamliel, who says (Berachoth 28a): \"Let no disciple whose inside is not like his outside enter the house of study.\") We are hereby taught that Torah is taught to every man, and there is no need to \"search him out,\" so long as he is not known to be a man of ill conduct and of ill repute. Or, we are (hereby) being taught that if one set up disciples in his youth, he should continue doing so in his old age, as it is written (Koheleth 11:6): \"In the morning sow your seed, and in the evening let your hand not rest.\"] And make a fence for the Torah, [so that you not come to violate the issur of the Torah itself (e.g., the secondary class [shniyoth] of forbidden relations) and shvuth (rabbinically interdicted occupation) on Sabbath, as it is written (Leviticus 18:30): \"And you shall keep My charge\" — Make a \"keeping\" for My charge.]",
+ "\tShimon Hatzaddik was the last of the men of the great assembly [and the tradition (hakabalah) remained in his hand. He was high-priest after Ezra.] He was wont to say [(And thus all \"R. Ploni says\" and \"He was wont to say\" in this tractate are understood as \"This is what he would say always.\")]: The world stands on three things [i.e., the world was created for these three things alone]: on Torah [(Shabbath 88a) If Israel had not accepted the Torah, heaven and earth would not have been created, as it is written (Jeremiah 33:25): \"If not for My covenant (of Torah), day and night, the statutes of heaven and earth I would not have made\"], on avodah [the sacrificial service. For thus did we learn in tractate Ta'anith (27b): If not for the ma'amadoth (the \"watches\" at the sacrificial services), heaven and earth could not endure. And we find that because of the sacrifices offered up by Noach, He swore that He would never again bring a flood over the world — whence we see that the world endures because of the sacrifices], and on lovingkindness, [as it is written (Psalms 89:3): \"The world is built on lovingkindness.\" Lovingkindness consists of: rejoicing the groom, consoling mourners, visiting the sick, attending upon the dead, and the like.]",
+ "\tAntignos Ish Socho received it from Shimon Hatzaddik: He was wont to say: Do not be like servants who serve their master in order to receive pras [\"valuation,\" as in the targum of (Leviticus 5:15): \"your valuation\" — \"bepursaneh,\" what one gives one who serves him, though he is not required by law to give him anything, as what one gives his young son or his wife or his servant because of the pleasure that he gives him. One should not serve his Creator even in the expectation of such pras], but be like servants who serve their master not in order to receive pras, [but out of love alone]. And let the fear of the L rd be upon you. [Even though you serve Him out of love, serve Him also out of fear. For one who serves out of love is zealous in the performance of positive commandments, while one who serves out of fear is heedful in the observance of negative commandments, so that his service is found to be complete. And thus did our sages say: \"Serve out of love and serve out of fear. Serve out of love, so that if you are moved to hate, know that you love, and a lover does not hate. Serve out of fear, so that if you are moved to \"kick,\" know that you fear, and a fearer does not kick.\"]",
+ "\tYossi ben Yoezer Ish Tzreidah [the Nassi] and Yossi ben Yochanan Ish Yerushalayim [the av beth-din] received it from them. [All the tannaim mentioned in this chapter by pairs — \"This and this tanna received it from these and these\" — the first is the Nassi and the second, the av beth-din.] Yossi ben Yoezer says Let your house be a house of gathering for the sages. [When the sages wish to convene somewhere, let your house be the designated place, that they be accustomed to say: Let us meet in this and this one's house. For it is impossible that you not learn of them (thereby) some article of wisdom. To what may this be compared? To one's entering a spice shop. Even if he takes nothing, he absorbs the aroma and it leaves with him], and be dusted by the dust of their feet. [That is, follow them. For a walker raises dust with his feet, and one who walks after him is dusted by this dust. Alternately, sit at their feet on the ground. For that was the practice. The teacher would sit on a bench and the disciples would sit at his feet on the ground], and drink their words with thirst, [as a thirsty man, who drinks to quench his thirst, and not as a sated man, who despises his food, even what is tasty and good.]",
+ "Yossi ben Yochanan Ish Yerushalayim says: Let your house be open wide, [like the house of our father Abraham, may peace be upon him, which was open on all four sides, so that guests would not have to make a circuit to find the door], and let the poor [of Israel] be the dwellers of your house, [— that one not hire (gentile) servants to serve him. Better that Jews benefit from his possessions and not the seed of the accursed Canaan.], and do not overindulge in speech with the woman. [From \"the woman\" as opposed to \"a woman\" we derive that they said this] of one's own wife; how much more so (does this apply) with the wife of one's neighbor! [Others explain that this applies to his wife in a state of niddah, so that he not come to the sin itself; but the language of the Mishnah seems to imply that even his wife in a non-niddah state is intended. And thus have the sages (Chagigah 5b) said (Amos 4:13): \"And He tells a man what his converse is\" — Even superfluous converse between a man and his wife is recounted to a man at the time of judgment (and he is held accountable for it — unless he must predispose her to the act of mitzvah [i.e., cohabitation], as in the instance of Rav, who would converse and \"play\" (with her) and then live with her] — whence the sages derived: When a man engages in superfluous converse with his wife, he brings evil upon himself. [Rabbeinu Hakadosh, who codified the Mishnah, wrote: From the words of this sage, who said: \"And do not overindulge in speech with the woman,\" the sages taught that whenever a man engages in superfluous converse with his wife he brings evil upon himself. (I found it written that when a man relates to his wife: \"This and this is what happened to me with that man,\" she teaches him to stir up strife, as in the instance of Korach, who related to his wife that Moses had \"lifted up the Levites\" — her reply incited him to strife.) Or, when he tells her that his friends demeaned and humiliated him, she, too, scorns him in her heart, and he thereby brings evil upon himself], and, [by preoccupying himself with idle talk,] he neglects Torah study, and, in the end, inherits Gehinnom.]",
+ "\tYehoshuah ben Prachya and Nitai Ha'arbeli received it from them. Yehoshua ben Prachya says: Make a teacher for yourself. [Rambam explains: Even if he is not fit to be your teacher, still make him your teacher, and do not learn by yourself. And I have heard: \"Make a teacher for yourself\" that you learn from constantly, and do not learn today from one and tomorrow from another. And even though they said (Avodah Zarah 19a): \"If one learns Torah from only one master, he never sees a sign of blessing,\" they have already explained: That is true of svara (sharpening in dialectics after the \"substance\" has been acquired), it being beneficial for one to hear the svara of the many; but in gemara (acquiring the \"substance\" itself), one master is preferable, to avoid differences in formulations of the same (oral learnings)], and acquire a friend for yourself, [even if it is very costly for you to do so, and you must spend much to acquire his love. But it cannot be stated \"Acquire a teacher for yourself,\" a teacher being obliged to teach gratis], and judge each man in the scales of merit. [This is so when the act is in the balance, it not being discernible from his deeds whether he is righteous or wicked and he performs a deed which permits of judging him in the scales of merit or in those of guilt; it is the way of lovingkindness to judge him in the scales of merit. But if one is confirmed in evil, it is permitted to judge him in the scales of guilt, their having stated only (Shabbath 97a): \"If one suspects the innocent he is smitten in his body,\" implying that if he suspects the wicked he is not smitten.]",
+ "\tNittai Ha'arbeli says: Distance yourself from an evil neighbor, [so that you not learn from his deeds, and, also, so that you not share in his downfall, for \"Woe to the wicked and woe to his neighbor!\"], and do not befriend the wicked one. [For thus did the sages say: All who attach themselves to the wicked, even though they do not emulate them, receive recompense as they do. To what may this be compared? To one's entering a spice shop. Even if he takes nothing, he absorbs the aroma and it leaves with him], and do not \"despair\" of [the arrival of] punishment [i.e., do not say: \"I shall cleave to this wicked one, whose deeds are prospering, for fortune is favoring him.\" He, therefore, says: \"Do not despair of punishment.\" That is, know that punishment will quickly come upon him, his undoing overtaking him of a sudden.]",
+ "\tYehudah ben Tabbai and Shimon ben Shetach received it from them. Yehudah ben Tabbai says: Do not you, [(a judge)], make yourself like [those] orchei hadayanim [(lawyers), who arrange (\"orchim\") cases for the litigants before the judges, it being forbidden for one (a judge) to reveal his judgments to one of the litigants, telling him: Do thus and thus so that you win your case — even if he knows that he is in the right. Alternately, \"ke'orchei hadayanin,\" like the great among the judges. This, in reference to a disciple sitting before his master, that he not make himself like the great among the judges, to speak before his master as a decisor of the law. \"Orchei\" as in \"the erkaoth of the gentiles,\" the erkaoth of the House of David.\" And from others I have heard: \"Do not make yourself as the great ones of the judges to force the litigants to come to judgment before you.] And when litigants stand before you, let them be in your eyes like wicked ones, [that you not favor one of them, saying \"This one is a distinguished man and will not make a false claim.\" For if you say this, you will see no guilt in him.], and when they take their leave of you, let them be innocent in your eyes when they have taken the judgment upon themselves. [Do not suspect the arraigned one as a thief but as one who erred and had no intention of stealing. Or, if an oath was imposed upon one of them and he swore, do not say that he swore falsely.]",
+ "\tShimon ben Shetach says: Be thorough in cross-examining the witnesses, and be circumspect in your words, lest from them they learn to lie. [Let the judge not say: \"Perhaps this and this is what happened,\" or \"If this were the case, Ploni would be innocent.\" From such words, the litigant or the witnesses learn to say what never happened.]",
+ "\tShmayah and Avtalyon received it from them. [Shmayah and Avtalyon were righteous converts, of the descendants of Sancheriv. I heard it said that because Avtalyon was the av beth-din he was called by this name, which means \"a father to the young ones,\" \"talya\" in Aramaic meaning \"young,\" as in (Megillah 5b): R. Yochanan said: \"When I was young (talya),\" (Yevamoth 114a): \"Let the young boy (talya) and the young girl (talyata) come.\" Here, too, \"Avtalyon,\" the father of young orphans.] Shmayah says: Love labor. [Even if one has enough for his livelihood, he should work, for \"idleness leads to lassitude\" (Kethuvoth 59b).], and hate high station. [Do not say I am a man of eminence and work is demeaning to me, viz. (Pesachim 113a): Rav said to R. Kahana: \"Flay a carcass in the marketplace and take pay (for it), and do not say: 'I am a distinguished personage and it is beneath me.'\" Alternately: \"And hate authority.\" Do not lord it over the people, for \"lordship buries its practitioners.\"], and do not ingratiate yourself with the authorities (rashut) [in order to assume authority thereby. Or: Do not do so, so that they not turn you from your faith, as happened with Doeg the Edomite. (The authorities are called \"rashut\" (lit., \"permit\"), for they are \"permitted\" to do as they will.)]",
+ "\tAvtalyon says: Sages, take heed of your words [that leave an opening for heretics to stray through them], lest you incur the punishment of exile and you be exiled to a place of \"evil waters\" and the disciples that come after you drink them and die and the Name of Heaven be profaned. [That is, even though in the place in which you find yourselves there are no heretics, it is to be feared that you may incur the punishment of exile because of a sin of yours and you be exiled to a place where there are people who interpret the Torah at variance with the halachah (this being the \"place of evil waters\") and they will understand from your words improper things, and the disciples who come after you will \"drink\" from those things and die in their sin and the Name of Heaven will be profaned. For those vain ideas will remain in the world. As happened in the instance of Antignos Ish Socho and his disciples, Tzaddok and Baythus, whom he told (viz. 1:3): \"Do not be like servants who serve their master in order to receive pras\" and who said: \"Is it conceivable for a worker to labor and exert himself a whole day and not receive a wage at night!\" They subsequently succumbed to heresy (and their disciples are called \"Tzdokkim\" and \"Baythusim\" to this day.)]",
+ "\tHillel and Shammai received it from them. Hillel says: Be of the disciples of Aaron, loving peace and pursuing peace, loving men and drawing them close to Torah. [They explained in Avoth d' R. Nathan how Aaron loved peace. When he saw two men quarreling, he would go to each one without the knowledge of the other and say to him: \"Look at your friend. See how he regrets what he has done and how he smites himself for having sinned against you. He asked me to come to you and beg you to forgive him.\" Afterwards, when they met, they would kiss each other. And how would he draw men close to Torah? When he knew a man to have transgressed, he would befriend him and look kindly upon him — whereupon the other would think, in shame: \"If that tzaddik knew of my evil deeds, how he would distance himself from me!\" As a result, he would repent. This is the testimony of the prophet (Malachi 2:6): \"In peace and justness did he (Aaron) walk with Me, and many did he turn from sin.\"]",
+ "\tHe (Hillel) was wont to say: One who projects (\"negad\") his name loses his name. [One who \"stretches out\" his name (afar) in lordship and authority will soon lose his name, for \"lordship buries its practitioners.\" (The targum of \"mishchu\" is \"negidu.\")], and he who does not add [to his learning], there will end (yasif) [from his mouth what he has already learned and he will forget his learning. Others read it \"ye'asef (i.e., \"he will be gathered in\" to his people and he will die before his time.], and he who does not learn [(ab initio, which is more severe than not adding to one's learning,)] incurs the penalty of death. [That is, he deserves to be killed (viz. Pesachim 49b): \"It is permitted to rip an ignoramus open, like a fish — and from his back,\" (such \"ripping\" being mortal)], and one who \"uses\" (i.e., exploits) the \"crown\" (taga) [of Torah (as one who \"uses\" his dishes)] passes away [from the world. There are some who explain \"taga\" as \"talmid\" (disciple); \"gavra\" (a man); \"achrina\" (another) — i.e., it is forbidden for a man to employ for his benefit disciples who are not his own. And I have heard: \"And one who uses taga (the ineffable Name) passes away and is lost (from the world), not having a share in the world to come.]",
+ "\tHe was wont to say: If I do not [acquire merit] for myself, who [will acquire it] for me? And [even] if I do [acquire it] for myself, what [is it, relative to what] I am [obliged to acquire (i.e., relative to my potential)?] And if not now [i.e., in this world], then when? [For after I die, I can no longer acquire merit. Alternately: If not now (in my youth), then when? (Perhaps, in my old age, I will no longer be able to acquire it)].",
+ "\tBeth Shammai say: Make your Torah primary [i.e., let your principal endeavor, day and night, be in Torah. And when you tire from learning engage in some occupation; and do not make your occupation primary and your learning secondary. [I have found it written: \"Make your Torah consistent. Do not be stringent (in ruling) for yourself and lenient for others, or stringent for others and lenient for yourself. But make your Torah consistent — for yourself as for others. And thus is it written in Ezra (7:10): 'For Ezra set his heart to expound the Torah of the L rd and to do and to teach the children of Israel' — just as he set his heart to do, so did he teach the children of Israel (to do).], say little and do much, [as we find with our father Abraham, of blessed memory, who first said (Genesis 18:5): \"I will take a loaf of bread,\" and then (Ibid. 7): \"And he took a calf, tender and good.\"], and receive all men with a kindly countenance. [When you invite guests to your house, do not receive them with your face \"sunk in the ground,\" for if one does so, even if he bestowed upon them all the gifts in the world, it is accounted to him as if he gave them nothing. Shammai adduces three exhortations relating (respectively) to the three eminences mentioned by Jeremiah (9:22): wisdom, strength and wealth. Relative to wisdom he says: \"Make your wisdom primary\"; relative to wealth, \"Say little and do much\"; and relative to strength, \"Receive all men with a kindly countenance. That is, one should suppress his inclination not to give and wage war with his recalcitrant heart. And we learned: \"Who is strong? One who suppresses his (evil) inclination.]",
+ "\tR. Gamliel was wont to say [in respect to hora'ah (halachic rulings): If a question comes before you and you are in doubt (as to the halachah),] make a rav for yourself, and remove doubt from yourself [(and do not rule alone) as in the instance of Rava (viz. Horiyoth 3b). When a question of treifah (ritually unfit meat) came before him, he would gather together all the butchers of Mata Mechasia, saying \"so that each take a chip of the beam\" (i.e., so that the entire onus not fall on him alone)]. And do not tithe overmuch by estimate. [For one who does so is not spared defect. If he tithes too little, his tithes are correct, but his fruits are \"defective\"; and if he tithes too much, his fruits are \"corrected,\" but his tithes are defective.]",
+ "\tShimon, his son, says: All my days I have grown up among the wise, and I have found nothing better for (my) body than silence [i.e., hearing myself shamed and remaining silent.] And it is not the expounding which is primary but the act [i.e., and know that silence is good, for even for expounding and speaking in Torah, than which there is nothing greater, the primary reward is for the act (which follows from it); and if one expounds and does not act (upon what he says), it would be better if he remained silent and did not expound.] And all who increase words bring sin. [For thus do we find with Eve, who \"increased words\" in saying (Genesis 3:3): \"G-d said: 'You shall not eat of it and you shall not touch it.'\" She added \"touching,\" which had not been forbidden to her, and the serpent pushed her until she touched it. And he said to her: \"Just as there is no death in touching it, so there is no death in eating it.\" And this led to her sin of eating from the fruit. As Solomon says (Proverbs 20:6): \"Do not add to His words, lest He reprove you and you be proven false.\"]",
+ "\tR. Shimon b. Gamliel says: On three things the world subsists [(This is not like \"the world stands on three things\" (viz. 1:2)]: on justice [to exonerate the innocent and incriminate the guilty], and on truth, [that one not cheat his friend], and on peace, as it is written (Zechariah 8:16): \"(With) truth and justice and peace shall you judge in your gates.\"]"
+ ],
+ [
+ "\tRabbi says: Which is the just path that a man should choose for himself? All that is gratifying to its doer and that earns him the praise of man. [And this will obtain when he walks in all the middoth (character traits) in the middle path and does not incline to one of the two extremes. For if he is extremely stingy, this is gratifying to him, for he thereby amasses great wealth, but men do not praise him for this. And if he is vainly extravagant, the men who receive from him praise him, but this (extravagance) is not gratifying to its doer, for he thereby reduces himself to poverty. But the middah of generosity, which is the mean between stinginess and extravagance, is gratifying to its doer, for he thereby preserves his wealth and is not overly extravagant, and this earns him the praise of men for living as he should. The same is true of all of the middoth]. And take heed of a \"light\" mitzvah as of a \"heavy\" one, for you do not know the reward of mitzvoth. [The Torah does not specify the reward of one who fulfills a positive commandment nor the punishment of one who fails to fulfill it. For the punishments of the negative commandments are specific: stoning, burning, the sword, strangulation, cutting-off, death at the hands of Heaven, stripes — the light punishment for the \"light\" transgression, and the heavy punishment for the \"heavy\" one], and weigh the \"loss\" of (performing) a mitzvah [i.e., what you lose of your wares or your money by engaging in a mitzvah] against its reward [in this world or the next, which will exceed that loss], and the \"reward\" of a transgression [i.e., what you gain from it] against its loss [i.e., what you are destined to lose by it.], and contemplate these things and you will not come to transgression: Know what is above you — a seeing eye and a hearing ear and all of your deeds are recorded in a book.",
+ "\tR. Gamliel, the son of R. Yehudah Hanassi says: Torah study is \"becoming\" with derech eretz [labor or business], for the toil of both causes sin to be forgotten. [For the Torah attenuates a man's strength and labor breaks the body, and, as a result, the evil inclination departs from him. And if you would ask: If so, let him toil in Torah always and its toil would banish sin. Why, then, is labor needed? It, therefore, must be stated:] And all Torah without labor is lost in the end and foments sin. [For one cannot live without a livelihood and his end will be to rob men, and his learning will be forgotten.] And all who toil with the congregation, let them toil with them for the sake of Heaven. For the merit of their [the congregation's] fathers and their righteousness (which) stands forever, [and not the exertions of the toilers] will help them, [the toilers, to bring their righteousness to light.] And you, [the toilers], I will bestow great reward upon you, as if you had done it. [Even though this good was effected not through your deeds, but through the merit of the fathers of the congregation, I will bestow reward upon you as if you had wrought this great salvation in Israel, since you toil for the sake of Heaven. Alternately: all who toil with the congregation to compel them to (the performance of) a mitzvah — to charity or the redemption of captives — let them do so for the sake of Heaven. For the merit of the fathers of the congregation will help them give what they (the toilers) impose upon them — even great wealth. And the charity that they (the congregation) do will stand for them forever. And you who compel the congregation towards this mitzvah — I shall bestow reward upon you as if you had performed the mitzvah with your very wealth. And Rambam explains: \"And I will bestow upon you reward as if you had done them\" — If in your toil with the congregation, you have omitted the performance of a certain mitzvah, I will bestow reward upon you as if you had performed that mitzvah.]",
+ "\t[You, who toil with the congregation, even though you must ingratiate yourself with the authorities in order to see to the needs of the congregation,] take heed of the authorities, for they draw one near only for their own ends. They appear to be lovers when things are going well for them, but they do not stand by a man in the time of his distress.",
+ "\tHe was wont to say: Make His will like your will [i.e., Spread your wealth for the \"desires\" of Heaven as if they were your will, as if you spread it for your desires], so that He make your will like His will [i.e., so that He grant you good with an open hand.] Void your will before His will so that He void the will of others before your will [i.e., so that He void the will of all who rise against you for evil. And I have heard that this is a euphemism for \"so that He void His will for your will.\" [As stated (Shabbath 63a): \"If one performs a mitzvah as ordained, even a seventy-year decree is voided for him.\"] Hillel says: Do not separate from the congregation, [but share in their sorrow, for all who separate from the congregation do not merit seeing the consolation of the congregation (Ta'anith 11a)], and do not trust in yourself until the day of your death. [For Yochanan Cohein Gadol served as high-priest for eighty years, and, in the end, became a Sadducee (Berachoth 29a)], and do not judge your friend until you arrive at his place [i.e., if you see your friend being tested and failing, do not judge him guilty until you are put to the same test and succeed.], and do not say a thing which cannot be heard, which can be heard in the end [i.e., let your words not be ambiguous ones, which cannot be understood in the beginning, at first hearing, assuming that if the hearer analyzes them, in the end he will understand them. For this will lead people to mistake your words and possibly to come to heresy because of you. Alternately: Do not reveal your secret, even between you and yourself, saying that there is no one here to hear you, for in the end it will be heard, \"for a bird of heaven will carry the voice, etc.\" (Koheleth 10:20). According to this interpretation, the reading is \"for in the end it will be heard.\" But Rashi reads it \"And do not say of a thing [words of Torah] which can be heard (now) that it can be heard in the end,\" but incline your ear like a hopper and hear it now.], and do not say: When I can free myself [of my affairs] I shall learn (Torah); perhaps you will not free yourself.",
+ "\tHe was wont to say: \"A bur will not fear sin.\" [A \"bur\" is one who is \"empty\" of everything (the Targum of Genesis 47:19 \"And the land will not be empty\" is \"And the land will not be bur.\") He is empty even of business acumen and is worse than an \"ignoramus\"], and an ignoramus cannot be a saint, [but, having business acumen, he can be a fearer of sin], and he who is ashamed will not learn. [Being ashamed to ask lest he be mocked, he will remain with his doubts forever], and the pedant will not teach. [He who is \"pedantic\" (not forthcoming) with his students when they ask him, will not teach correctly. He must be \"open\" with them in (the teaching of) halachah], and all who (over) engage in trade will not be wise, [viz. Deuteronomy 30:13: \"And it is not across the seas\" — Torah is not to be found with those who cross the seas (in trade). (Eruvin 55a)], and in a place where there are no men [to sit at the head and render halachic decisions], strive to be a man.",
+ "\tHe (Hillel), too, saw a certain skull floating on the water. He said to it: \"Because you drowned (others), you were drowned.\" [You were an evildoer and you drowned them in the river, and measure for measure was it meted out to you], and in the end, your drowners will be drowned, [for it was not for them to drown you, but for beth-din; and the Holy One Blessed be He handed you over to them. For liability is relegated to the liable, and He is destined afterwards to demand your death of them.]",
+ "\tHe who increases flesh increases worms. [One who eats and drinks overmuch until he becomes fat and fleshy increases worms for himself in the grave, and \"worms are as painful to the dead as a needle in the flesh of the living.\" This tanna comes to apprise us that all indulgences are detrimental to a man except indulgence in Torah, in wisdom, and in charity.] He who increases possessions increases worry, [lest they rob him or lest highwaymen fall upon him and kill him. (A certain chasid would pray: \"May He preserve me from 'scattering my soul.'\" When he was asked: \"What is 'scattering of soul'?\" He answered: \"Having many possessions scattered in many places and having to 'scatter' one's soul to think in this direction and that.\"] He who increases wives increases witchcraft. He who increases maidservants increases lewdness. He who increases manservants increases theft. [The rationale for the sequence is as follows: First a man primps himself and eats and drinks and increases flesh. Then he seeks to increase possessions, and after he does so, he sees that he has enough to feed many wives. After he increases wives, each one needs a maidservant, which he supplies. Since he has many household members, he requires fields and vineyards to supply them with wine and food, and he increases servants to work the fields and the vineyards — thus the sequence.] He who increases Torah increases life, [as it is written (Deuteronomy 30:20): \"For it is your life and the length of your days.\"] He who increases sitting (and learning) increases wisdom. [Many disciples gather and come to hear his conjectures. Some understand it as: He who increases disciples increases wisdom, for they sharpen him and add to his wisdom.] He who increases (the taking of) counsel increases understanding [one thing from another through the counsels of his advisers]. He who increases charity increases peace, [as it is written (Isaiah 32:17): \"And the act of charity will be (i.e., will lead to) peace.\"] He who acquires a good name acquires it for himself. He who acquires words of Torah acquires for himself life in the world to come.",
+ "\tR. Yochanan ben Zakkai received it from Hillel and from Shammai. He was wont to say: If you have learned much Torah, do not take credit for it, [to say: \"I have learned much Torah.\" For you were created for this. (It is because he left neither Scripture, Mishnah, halachah, and aggadah which he did not learn, that he said this.)] R. Yochanan ben Zakkai had five disciples: R. Eliezer ben Hurkanos, R. Yehoshua ben Chananiah, R. Yossi Hakohen, R. Shimon ben Nethanel, and R. Elazar ben Arach. He was wont to cite their (respective) distinctions: R. Eliezer ben Hurkanos — a lime-coated pit, that does not lose a drop. [So, he too does not lose one item of his learning]. R. Yehoshua — [He was so replete in good middoth that all said about him: \"Happy is she who bore him!\" (Others say: They said this because it was she who caused him to be a sage. She would make the rounds of all the houses of study in her city and say to them (the disciples): \"Please, pray for this fetus in my stomach, that he be a sage!\" And from the day that he was born, she did not remove his crib from the house of study, so that only words of Torah enter his ears.] R. Yossi — chasid, [acting above and beyond the letter of the law.] R. Shimon ben Nethanel — a fearer of sin, [stringent with himself and forbidding to himself permitted things out of fear that he might come to sin. For if not so, what is special about this? Even an ignoramus can be a fearer of sin.] R. Elazar ben Arach — a resurgent well, [of broad heart, \"welling up\" dialectic and conjecture of his own.] He (R. Yochanan ben Zakkai) was wont to say: If all the sages of Israel were in one balance of the scale and Eliezer ben Hurkanos in the other, he would outweigh them all. Abba Shaul says in his (R. Yochanan b. Zakkai's) name: If all the sages of Israel were in one balance of the scale and R. Eliezer ben Hurkanos also with them, and R. Elazar (ben Arach) in the other, he would outweigh them all. [I have found it written that Abba Shaul does not disagree with the first tanna and that both things were said by R. Yochanan ben Zakkai and both are true. In comprehensive knowledge and memory, R. Eliezer (ben Hurkanos) outweighed them all, and in sharpness and dialectic R. Elazar ben Arach outweighed them all.]",
+ "\tHe (R. Yochanan ben Zakkai) said to them: Go out and see which is the just way to which a man should cleave. R. Eliezer says: A good eye, [being satisfied with what one has, not desiring superfluities, and not being envious when he sees that his friends have more than he.] R. Yehoshua says: A good friend, [who reproves him if he sees him doing something improper.] R. Yossi says: A good neighbor, [who is there for him both day and night (whereas a good friend is not there for him at all times.)] R. Shimon says: One who foresees what is to come, and, in consequence, weighs the loss of a mitzvah against its reward and the reward of a transgression against its loss (see 2:1)]. R. Elazar says: A good heart. [For the heart activates all of the other faculties and is the source of all deeds. And even though there are distinct limbs for (distinct) activities, it is the heart which is the \"awakener\" of all. Therefore,] R. Yochanan ben Zakkai said to them: I see the words of R. Elazar ben Arach [to be more cogent than yours], for your words are included in his. He said to them: Go and see which is the wicked way which a man should distance himself from. [He was constrained to ask this and did not understand from their words (above) that the wicked way is the opposite of the good way because the opposite of the good is not necessarily evil. For (for example), the trait of chasiduth (saintliness), doing what is above and beyond the letter of the law, is good; but one who is not a chasid and bases his conduct on the law of the Torah, is not wicked. And it may be said that though satisfaction (with what one has), \"a good eye,\" is a good thing, a desire for superfluities is not \"the wicked way,\" for he hurts no one thereby, and the same for all the middoth. He must, therefore, ask them: \"Which is the wicked way which a man must distance himself from?\"] R. Eliezer says: A wicked eye. R. Yehoshua says: A bad friend. R. Yossi says: A bad neighbor. R. Shimon says: One who borrows and does not repay. [This is the opposite of foreseeing what is to come. For if he does not repay, he will find no one to lend him and he will languish in hunger. He does not simply say: \"One who does not foresee what is to come, for it is possible for such a man not to come to harm by rescuing himself when the contingency arrives)]. Borrowing from a man is like borrowing from the L rd, as it is written (Psalms 37:21): \"The wicked one borrows and does not repay, and the Tzaddik is gracious and gives.\" [The Holy One Blessed be He, who is the tzaddik of the world, is gracious and gives to the lender what this one borrowed from him and did not repay — whence it emerges that the borrower remains indebted to the L rd.] R. Elazar says: A wicked heart. He said to them: I see the words of R. Elazar ben Arach [to be more cogent than yours], for your words are included in his.",
+ "\tThey said three things [in derech eretz, in mussar, and in middoth (for in the areas of forbidden-permitted, exempt-liable, they said many things. Or, in these three areas, there was always a \"pearl\" in their mouths.)] R. Eliezer says: Let the honor of your friend be as dear to you as yours and do not be easily moved to anger. [i.e., when is this possible? When you are not easily moved to anger. (This is one thing; for if you are easily moved to anger, it is impossible not to cheapen your friend's honor.)] And repent one day before your death. [This is the second thing. For since one does not know when he will die, he will repent today lest he die tomorrow.] And warm yourself at the fire of the sages. [This is the third thing.], but be heedful of their coal [not to be lightheaded before them] that you not be burned [i.e., so that you not be punished through them]. For their bite is the bite of a fox, [which is very difficult to heal. For its teeth are small, crooked, and slanted, and the surgeon cuts the flesh with a scalpel to widen the bite], and their sting is the sting of a scorpion, [which is worse than the bite of a snake], and their speech is the hiss of a fiery serpent. [which burns when it hisses. Alternately: The fiery serpent is not to be charmed as other snakes are, as it is written (Psalms 58:6): \"He does not heed the voice of the charmers.\" So, a Torah scholar. If you antagonize him and come to appease him, he is not (easily) appeased], and all of their words are like coals of fire.",
+ "\tR. Yehoshua says: An evil eye, [i.e., not being content with what one has and pursuing other things. Others read it: \"the evil eye\" — casting the evil eye at his friend's wealth or at his children and harming him], and the evil inclination, and [vain] hatred of men. [Rambam explains: spurning the company of men and loving to sit alone. I have heard (in interpretation): hating men and causing all men to hate him] take a man out of the world.",
+ "\tR. Yossi says: Let your friend's wealth be as dear to you as yours. And prepare yourself to study Torah. [Do not say: Since my father is a sage and my grandfather is a sage, \"Torah returns to its inn\" and I need not pursue it], for it is not an inheritance to you. And let all of your deeds be for the sake of Heaven. [Even when you engage in eating, drinking, and marital relations, do not be motivated by bodily pleasure, but by a desire to be healthy to do the will of your Master.]",
+ "\tR. Shimon says: Be heedful of the recitation of the shema [to recite it in its proper time] and of prayer [to recite each prayer in its proper time]. And when you pray, do not make your prayer a rote thing, [thinking to yourself: When can I free myself of this duty? Or: a fixed task, as one who sets himself the task of reciting a chapter or a section (each day), in which instance he makes it mere recitation and not supplication as (does) one who implores mercy], but one's prayer should be (the imploration of) mercy, and supplication before the L rd, as it is written (Yoel 2:13): \"For He is a gracious and merciful G-d, withholding wrath and abundant in lovingkindness and repenting Himself of the evil.\" And do not be wicked to yourself [i.e., do not do something which today or tomorrow will cause you to incriminate yourself. Rambam explains: Do not regard yourself as wicked, for that causes you to become completely corrupt. And I have heard: Do not become wicked in this matter of separating from the congregation (2:4) and being by yourself.]",
+ "\tR. Elazar says: Be diligent in learning Torah and know what to reply to an apikores, [from \"hefker\" (ownerless), one who shames the Torah and regards it as if it were hefker. Or: He makes himself hefker, not pitying his soul, not feeling that evil will come upon him for shaming the Torah or its learners.], and know before whom you toil, [in this reply that you make to the apikores that he not entice you to his beliefs] and your Employer is trusted to pay you for your labor.",
+ "\tR. Tarfon says: The day [i.e., life in this world] is short, and the labor is great [i.e., Torah study is endless], and the workers are indolent, and the wage is much, and the Employer presses [viz. (Joshua 1:8): \"And you shall meditate in it (Torah) day and night.\"]",
+ "\tHe (R. Tarfon) was wont to say: The work is not yours to complete. [The Holy One Blessed be He did not hire you to complete all of it, in which instance you would lose your wage if you did not complete it.] And [lest you say: (In that case,) I will not learn and I will not take a wage] — you are not free to abstain from it. [Perforce the yoke is upon you to labor.] If you learn much Torah, you are given much reward, and Your Employer is trusted to pay you for your labor. And know that the reward for the righteous is in the world to come."
+ ],
+ [
+ "\tAkavya ben Mahalalel says: Take to heart three things and you will not be brought to transgression: Know whence you came and whither you are going and before Whom you are destined to render judgment and accounting. Whence did you come? From a putrefying drop. [the drop of semen. And even though at the time of conception it does not putrefy (not putrefying in the womb until after three days, and when it does putrefy, it is not fit for fertilization), it is still called \"putrefying\" for it is close to doing so immediately upon its being outside the womb. And one who takes it to heart that he comes from a putrefying drop is rescued from pride.] And whither are you going? To a place of dust, worms, and maggots. [One who takes this to heart is rescued from lust and from the desire for wealth.] And before whom are you destined to render judgment and accounting? Before the King of the kings of kings — the Holy One Blessed be He. [One who takes this to heart separates himself from sin and does not stumble into transgression.]",
+ "\tR. Chanina, the adjutant high-priest says: Pray for the well-being of the king, [even the kings of the nations]. For if not for its [(monarchy's)] fear, one man would swallow his fellow alive, [as it is written (Habakkuk 1:14): \"And You have made a man like the fish of the sea\" — Just as with the fish of the sea, all who are bigger than the other swallow the other, so with men. If the fear of the king were not upon them, all who were greater than the other would swallow the other.] R. Chanina ben Teradyon says: If two sit and there are no words of Torah between them, this is called \"the seat of scoffers,\" as it is written (Psalms 1:1): \"And he did not sit in the seat of scoffers. ((2): For in the Torah of the L rd is his desire, etc.\") But if two sit and there are words of Torah between them, the Shechinah is between them, as it is written (Malachi 3:16): \"Then the fearers of the L rd spoke to each other [(two are implied)], and the L rd listened and heard, and a book of remembrance was written before Him for the fearers of the L rd and the thinkers on His name.\" This tells me only of two. Whence do I derive that even if one sits and studies Torah the Holy One Blessed be He sets aside reward for him? From (Eichah 3:27): \"He shall sit alone and be silent, [learning by himself in \"a still, small voice\"], for he has taken it upon him\" [i.e., it is as if the giving of the entire Torah was for him alone.]",
+ "\tR. Shimon says: If three ate at one table and did not speak words of Torah at it, it is as if they ate of the offerings of the dead [i.e., offerings to idolatry, viz. (Psalms 106:28): \"They cleaved to Baal Peor and they ate the offerings of the dead\"], as it is written (Isaiah 28:8): \"For all the tables are full of vomit, excrement, [and idolatry is called excrement (tzoah), viz. (Isaiah 30:22): \"You will tell it (idolatry) Be gone! (Tze)] without makom\" [i.e., (homiletically:) because they did not mention the name of Makom (the L rd) at the table. But by the grace at the table the obligation is fulfilled and it is as if they spoke words of Torah at it (Thus have I heard).] But if three ate at one table and spoke words of Torah at it, it is as if they ate from the table of the Makom, blessed is He, as it is written (Ezekiel 41:22): \"And He said to me: 'This is the table that is before the L rd.'\" (Some say that this is derived from the beginning of the verse, viz.: \"And the altar was of wood, three amoth\" — do not read it \"amoth,\" but \"eimoth,\" as in \"Yesh em lemikrah\" (\"There is support in the reading\"). \"Three\" (supports) — Torah, Prophets, and Writings; others say: Scripture, Mishnah and Talmud, in which a man must converse at the table, whereupon it is called \"the table that is before the L rd.\" (Thus, Rashi).]",
+ "\tR. Chanina ben Chachinai says: One who is awake at night, and one who walks on the road alone, [and thinks vain thoughts], and one who turns his heart on vanity is liable for his soul [(because the night is the time of the mazikkim (destructive agents). And one who walks alone on the road is in danger of robbers and other vicissitudes.)]",
+ "\tR. Nechunia ben Hakanah says: If one accepts upon himself the yoke of Torah, there is removed from him the yoke of sovereignty [the burden of the king and his officers] and the yoke of derech eretz [the toil and tribulation of earning a livelihood (for his work is blessed)]. And if one divests himself of the yoke of Torah [i.e., if he says: \"The yoke of Torah is too burdensome for me and I cannot bear it,\"] there is placed upon him the yoke of sovereignty and the yoke of derech eretz.",
+ "\tR. Chalafta Ish Kfar Chaninah says: If ten sit in judgment, the Shechinah abides among them, as it is written (Psalms 82:1): \"G-d stands in the congregation of the Almighty\" [and a \"congregation\" is not less than ten, as it is written in respect to the spies (Numbers 14:27): \"How long for this evil congregation!\" (Joshua and Kalev are excluded, leaving ten)]. And whence (is this derived) even for five? From (Psalms 82:1): \"In the midst of the judges [(three judges and the litigants)] shall He judge.\" And (whence is this derived) even for three? From (Amos 9:6): \"And He founded His bond upon the earth.\" [(three:) fire, air, and water (which circle the foundation of the earth) — whence it is seen that three is a \"bond.\" Or from (Exodus 12:22): \"a bundle (three stalks) of hyssop.\" There are texts which read: And whence do we derive even five? From \"And He founded His bond upon the earth.\" A man \"bonds\" with one hand, on which there are five fingers. And the (five) fingers of the hand collectively are called a \"bond.\" And the beginning of the verse reads: \"He builds His ascents in the heavens.\" That is, the Shechinah, which is in the heavens, descends to the earth when there is a bond (of men) engaged in Torah study. And whence do we derive even three? From \"In the midst of the judges (three) shall He judge.\"] And whence do we derive even two? From (Malachi 3:16): \"Then the fearers of the L rd spoke to each other [(two are implied)] and the L rd listened and heard, etc.\" and whence do we derive even one? From (Exodus 20:21): \"Wherever I mention My name, I shall come to you and bless you.\"",
+ "\tR. Elazar Ish Bartotha says: \"Give Him what is His.\" [i.e., do not keep from engaging in the desires of Heaven, both with your body and with your money, for you do not give what is yours, neither your body nor your money], for you and yours are His. And thus is it stated in respect to David (I Chronicles 24:14): \"For everything is from You, and from Your hand have we given to You.\" R. Shimon says: If one is walking on the road and learning and he interrupts his learning to say \"How beautiful is this tree! How beautiful is this furrow!\" Scripture reckons it to him as if he is liable for his soul. [The same is true of any vain talk, but the common instance is given, it being the way of wayfarers to speak of what they see with their eyes. Others say that we are being apprised of something special — that even though (in the instance of tree or furrow he recites the blessing \"who has it thus in His world,\" still it is accounted to him as if he is liable for his soul, for having interrupted his learning.]",
+ "\tR. Dostai the son of R. Yannai says in the name of R. Meir: If one forgets even one thing of his learning [because he did not review it], Scripture reckons it to him as if he is liable for his soul [for because he forgets it, he comes to permit what is forbidden and to create a stumbling-block. And his unwillingness is reckoned deliberate. Or, he is liable for his soul because that learning was his protection, and now that he has forgotten it, he is no longer protected], it being written (Deuteronomy 4:9): \"Only take heed to yourself and heed your soul exceedingly, lest you forget the things which your eyes saw.\" I might think this were so even if his learning \"overcame\" him [i.e., even if it was difficult for him and because of its difficulty he forgot it]; it is, therefore, written (Ibid.): \"and lest they depart from your heart all the days of your life\" — He is not liable for his soul unless he sits and (deliberately) removes them from his heart.",
+ "\tR. Chanina ben Dossa says: If one's fear of sin precedes his wisdom [I have heard (this to mean) that in his mind his fear precedes his wisdom, that he thinks in his heart: \"I will learn in order to be a fearer of sins,\" as per \"The beginning of thought is the end of act\"], his wisdom endures. [For his wisdom brings him to what his heart desires, and he enjoys it (his wisdom)]. But if one's wisdom precedes his fear of sin [i.e., if he does not learn in order to do, since his heart does not prompt him to be a fearer of sin], his wisdom does not endure. For since it (his wisdom) prevents him from following the inclination of his heart, he hates it and despises it and leaves it.] He was wont to say: If one's acts are more than his wisdom [(Here, one who is zealous in the performance of positive commandments is intended, whereas above, in respect to one whose fear of sin precedes his wisdom, one who is watchful of negative commandments is intended)], his wisdom endures. But if one's wisdom is more than his acts, his wisdom does not endure.",
+ "\tHe was wont to say: All in whom the mind of men find pleasure, the mind of G-d finds pleasure. [All who are beloved below are, of a certainty, beloved on High]. And all in whom the minds of men do not find pleasure, the mind of G-d does not find pleasure. R. Dossa ben Harkinass says: Morning sleep [i.e., sleeping until the time of the recitation of Shema has passed], and afternoon wine, [which \"pulls\" the heart of man, viz. (Koheleth 2:3): \"To pull my flesh with wine,\" and which brings him to drunkenness], and children's talk, [which prevents their fathers from studying Torah], and sitting in the synagogues of the ignorant, [who congregate to speak vanities] take a man from the world.",
+ "\tR. Elazar Hamodai says: One who desecrates consecrated food [i.e., one who brings altar offerings to a state of pigul (rejection, through improper thoughts) or nothar (\"left-over\" beyond the prescribed time), or to uncleanliness, or one who derives personal benefit, both from altar offerings or Temple maintenance offerings], and one who shames the festivals, [the days of Chol Hamoed, by doing labor upon them or eating and drinking upon them in a mundane manner], and one who whitens his friend's face in public. [(If one is shamed, first his face turns red and then it turns white. For the spirit (of a man) has two movements: one, outwards; the other, inwards. When one is embarrassed, first his spirit moves outwards, as one who is filled with wrath, and his face turns red. And when he finds no outlet for removing that shame from his face, he worries inwardly and the spirit moves inwards because of his distress, and his face turns yellow and white. And this is the intent of Bava Metzia 58b in respect to this whitening: \"the redness leaves and the whiteness arrives.\")], and one who destroys the covenant of our father Abraham, may peace be upon him [by not undergoing circumcision or by doing so, but stretching the foreskin to cover the circumcision, so that it not be seen that he is circumcised], and one who reveals aspects [and interpretations] of the Torah not in accordance with the halachah, [e.g., translating (Leviticus 18:21): \"And from your seed you shall not give to pass to the Molech (a kind of idolatry),\" as \"And from your seed you shall not give to pass to an Aramitess,\" which is not the plain meaning of the verse, and, included in this, expounding vain homilies. Another interpretation of \"one who reveals aspects, etc.\" is one who audaciously transgresses the words of Torah in public, high-handedly and showing no shame] — Even if he possesses mitzvoth and good deeds [but does not repent of one of these transgressions of which he is guilty, even though afflictions come upon him], he has no share in the world to come. [But if he repents before he dies, there is nothing that stands before repentance.]",
+ "\tR. Yishmael says: Be light to the head [i.e., before a great man, an elder, sitting at the head, be \"light\" to do his bidding and to serve him], and complaisant to the black head. [For a young man, whose hair is black, you need not be \"light,\" but stand before him with complaisance and ease]. And [stand] vis-à-vis (MKBL) all men [whether \"head\" or \"black head\"] with joy. [(MKBL is to be pronounced \"makbil,\" as per the targum [kval] of \"neged\" [vis-à-vis])].",
+ "\tR. Akiva says: Laughter and light-headedness predispose to licentiousness. Masoreth (tradition) is a fence to Torah. [The (oral) masoreth passed on to us by the sages of the \"defective\" and \"superfluous\" readings in the Torah are a fence and strengthening of the written law. For through them we understand how to perform several mitzvoth, as in \"basukkoth,\" \"basukkoth\" \"basukkoth,\" two defective and one superfluous — whence we learn to rule a succah with three walls kasher, and as in \"the festivals of the L rd which (ATM) you shall declare,\" which is written defective (to be pronounceable as \"atem\" (\"you\"), to teach: \"you\" (declare them) — even unwittingly; \"you\" — even deliberately; \"you\" — even mistakenly] Ma'asroth (tithes) are a fence to wealth, [it being written (Deuteronomy 14:22): \"asser t'asser\" — tithe so that you become rich (\"titasher\").] Vows are a fence to separation. [When one begins (a regimen of) separation and he fears lest he transgress, he takes it upon himself as a vow that he will not do such and such and thereby suppresses his inclination.] A fence for wisdom is silence. [What are we speaking of? If silence from words of Torah, it is written (Joshua 1:8): \"And you shall meditate (lit., \"speak\") in it day and night, etc.\" If silence from talebearing, slander, and cursing — this is (interdicted) by the Torah! We must be speaking then of silence from permitted speech between a man and his neighbor — that one should minimize such speech as far as possible. And it is in this regard that Solomon said (Proverbs 17:28): \"Even a fool who keeps quiet is regarded as a sage.\"]",
+ "\tHe was wont to say: \"Beloved is man, who was created in the image (of G-d).\" Additional love was made known to him, that he was created in the image, as it is written (Genesis 9:6): \"In the image of G-d, He made man.\" [Rambam explains: Additional love was shown by the Holy One Blessed be He to Adam in that He apprised him: \"See, I have created you in the image.\" For one who grants good to his friend and apprises him of the good that he has bestowed upon him demonstrates thereby greater love than if he would grant him good and not find him worthy enough to apprise him of the good that he had granted him. \"Additional love, etc.\" may also be understood as \"revealed\" and \"manifest\" love. G-d did not love man covertly but overtly, in the eyes of all.] Beloved are Israel who are called \"sons of the L rd.\" Additional love was made known to them in that they were called \"sons of the L rd,\" as it is written (Deuteronomy 14:11): \"You are sons of the L rd your G-d.\" Beloved are Israel, who were given a precious vessel (the Torah). Additional love was made known to them, that they were given a precious vessel by which the world was created, as it is written (Proverbs 4:2): \"For I have given you a goodly acquisition; do not forsake my Torah.\" [The entire creation, of which it is written \"And G-d saw that it was good,\" was created only for the Torah, which is called an \"acquisition,\" viz. (Deuteronomy 32:2): \"Let My acquisition (\"likchi\") drip as the rain.\"]",
+ "\tAll is seen. [Whatever a man does in his innermost chamber is revealed to Him.], and permission is given [to him to do good or evil, as it is written (Deuteronomy 11:26): \"Behold, I set before you this day, etc.\"], and the world is judged by good, [by the attribute of mercy, notwithstanding which not all are alike in respect to this attribute, for] all is according to the abundance of deed. [One who is profuse in good deeds is given a profusion of mercy, and to one who is sparse in good deeds, the Holy One is sparse in mercy. Alternately, \"And all is according to abundance of deed\": A man is judged according to the majority of his deeds. If the majority are merits, he is innocent; if the majority are sins, he is guilty. Rambam explains: \"All is seen\": All the deeds of a man, both what he has done and what he is destined to do — all is revealed before Him. And do not say: If the Holy One Blessed be He knows what a man will do, if so, he must be compelled in his deeds to be righteous or wicked! (Do not say this, for) permission is given him to do either good or evil and he is under no compulsion whatsoever. And, this being so, he is judged by the Good One of the world, to exact (punishment) of the wicked and to grant reward to the righteous. For the sinner, who sinned by his will, deserves to be punished; and the righteous one, who was righteous by his will, deserves to be rewarded. \"And all is according to the abundance of deed\": In accordance with one's increasing and persisting in the doing of good will be the abundance of his reward. For there is no comparison between one who distributes a hundred gold pieces to charity at a hundred different times, to one who gives them (all) at one time. This is the reading of Rambam. \"And all is according to the abundance of deed,\" and not \"according to the deed.\"]",
+ "\tHe was wont to say: All is given in surety. [Succah 53a): \"A man's feet are surety for him to bring him to the place where he is claimed.\"], and a net [(afflictions and death)] is spread over all of the living. The shop is open [and men enter and buy on credit], and the Shopkeeper gives credit [and trusts all who come to take. So, men sin every day, and the Holy One Blessed be He waits for them until their time comes], and the ledger is open [to write down the credit given so that it not be forgotten], and the hand writes, [so that it not be said: Even though the ledger is open, sometimes the shopkeeper is busy and does not write everything down — wherefore: \"And the hand writes.\"], and all who wish to borrow may come and borrow [i.e., \"and permission is given\" (above). No one is forced to borrow against his will.], and the collecters [(afflictions and sore vicissitudes)] go around constantly, each day and exact [\"repayment\"] of the man [sometimes] to his knowledge [(Sometimes he remembers his debt and says: \"Well have You judged me\")], and [sometimes] not to his knowledge [(Sometimes he forgets and rails at G-d's judgment)]; but they have what to rely on, [the ledger and the Shopkeeper who is trusted with His ledger. So, these afflictions \"rely\" upon the man's deeds, which are remembered by G-d but forgotten by man.], and the judgment is a true judgment [For the Holy One Blessed be He does not tyrannize over His creations (Avodah Zarah 3a)], and all is set for the repast. [Both the righteous and the wicked (after their debt has been claimed) have a share in the world to come.]",
+ "\tR. Elazar b. Azaryah says: If there is no Torah, there is no derech eretz. [(He does not get on well with people)]; if there is no derech eretz, there is no Torah. [(It will eventually be forgotten.)] If there is no wisdom, there is no fear; if there is no fear, there is no wisdom. If there is no understanding, [understanding one thing from another (but not giving a reason for it)], there is no knowledge [i.e., giving a reason for the thing]; if there is no knowledge, there is no understanding. [If he cannot give a reason for the thing, it is as if he does not know it; but, in any event, understanding comes first, wherefore \"if there is no understanding, there is no knowledge.\"] If there is no flour, there is no Torah. [If one has nothing to eat, how can he study Torah?] If there is no Torah, there is no flour. [What will his flour avail him? Since he has no Torah, it would be better if he had no flour and died of hunger!] He was wont to say: One whose wisdom is more than his deeds — to what may he be compared? To a tree whose branches are many and its roots few. The wind comes and uproots it and turns it over on its face, as it is written (Jeremiah 17:6): \"And he [the man who trusts in men] will be like a tamarisk in the desert and he will not see when goodness comes. It dwells in parched lands in the wilderness, in a salty, uninhabited land.\" But one whose deeds are more than his wisdom — to what may he be compared? To a tree whose branches are few but whose roots are many. Even if all the winds in the world come and blow against it, they cannot move it from its place, as it is written (Ibid. 8): \"He [the man who trusts in G-d] will be like a tree planted near water, which spreads out its roots along a brook and does not see when the heat comes, whose foliage is always fresh. It will not worry in a year of drought and will not stop producing fruit.\"",
+ "\tR. Eliezer ben Chisma says: Kinin [bird-offerings (from \"kan tzippor,\" a bird's nest). There are weighty halachoth pertaining to them, such as a mandatory offering being mixed up with a gift-offering; or a burnt-offering, whose services are \"above,\" being mixed up with a sin-offering, whose services are \"below\"], and pithchei niddah [the halachoth of a niddah who has lost track of her menstrual time and must be vigilant to determine its onset (Sometimes she must immerse herself ninety-five times, according to the view that immersion in its prescribed time is a mitzvah)] — [kinin and pithchei niddah] are the foundation of halachoth (the oral law), [for which reward is received.] Tekufoth [the movements of the constellations] and gematrioth [the numeration of the letters] are the \"seasonings\" of wisdom, [like those which it is customary to eat at the end of a meal for dessert. So, these wisdoms honor their possessors in the eyes of men.]"
+ ],
+ [
+ "\tBen Zoma says [(Because he did not live long and was not ordained as a Rabbi, they called him by the name of his father, likewise, \"Ben Azzai.\" The name of both was Shimon)]: Who is wise? [i.e., Who is worthy of glorying in his wisdom?] One who learns from all men, [even from those lesser than he. For since he is not jealous of his honor and learns from the lesser, it is seen that his wisdom is for the sake of Heaven and not for personal glory], as it is written (Psalms 119:99): \"From all of my teachers I grew wise,\" [followed by \"for Your testimonies were conversation to me.\" i.e., I learned Torah from all of my teachers, even those lesser than I, not being solicitous of my honor. For Your testimonies were conversation to me, all of my intent being for the sake of Heaven. Likewise,] Who is strong, [and worthy of glorying in his strength]? One who subdues his (evil) inclination, as it is written (Proverbs 16:32): \"Greater is he who withholds his wrath than the hero, and the ruler of his spirit, than the conqueror of a city.\" [(What precedes is a superficial rendering.) It is to be understood thus: Great is the withholding of wrath that comes from the strength of subduing the (evil) inclination (and not from the weakness of one's nature). And, similarly, [great is] ruling one's spirit when it comes from the conqueror of a city, i.e., from a king, who after conquering a city has the rebels brought before him and \"rules his spirit\" and does not kill them.] Who is rich, [and worthy of glorying in his riches]? One who rejoices in his lot, as it is written (Psalms 18:2): \"When you eat the toil of your hands, you are fortunate and it is well with you\" — You are fortunate in this world and it is well for you in the world to come. Who is honored? One who honors others. [Because if one merits the three good things mentioned above (wisdom, strength, and riches), he is honored in himself in the eyes of G-d and man, even if men do not (manifestly) honor him because of them — the tanna, therefore, adds: If one possesses these three middoth and is honored in himself, what should he do to be (manifestly) honored by others? Let him honor them!] As it is written (I Samuel 2:30): \"For I shall honor those who honor Me, and those who scorn Me shall be cursed.\" [The rest follows a fortiori, viz.: If the Holy One Blessed be He, the King of honor, who created everything in this world for His honor, honors those who honor Him — how much more so (should) flesh and blood (do so)! \"And those who scorn me shall be cursed\" — whence we derive the humility of the Holy One Blessed be He. He did not say \"I shall curse My scorners,\" but they shall be cursed\" — of themselves. And He is more solicitous of the honor of tzaddikim than of His own! viz. (Genesis 12:3): \"And those who curse you (Abraham), I shall curse.\"]",
+ "\tBen Azzai says: Run to a \"light\" mitzvah as to a \"heavy one,\" and flee sin. For a mitzvah begets a mitzvah and a sin begets a sin. [This is \"the way of the world.\" If a man does one mitzvah, it is easier for him to do others and if one begins sinning, it is difficult for him to stop. And, what is more,] the reward for a mitzvah is a mitzvah, and the \"reward\" for a sin is a sin. [For Heaven assists, and places in the hand of one who has done a mitzvah the wherewithal to do another, in order to reward him for both; and thus with the \"reward\" for a sin. Or: All that one earns or enjoys in the doing of a mitzvah is reckoned to him as a mitzvah itself, and he receives reward both for the mitzvah and for the pleasure and the benefit that he derived therefrom; and the \"reward\" and the enjoyment that one derives from sinning is reckoned to him as a sin itself, and he is smitten both for the sin and for the reward and the pleasure that he derived from it.]",
+ "\tHe was wont to say: Do not underestimate any man, [saying: \"How can he hurt me?\"] and do not \"distance\" any thing, [saying: It is unlikely to happen and need not be worried about]. For there is no man who does not have his moment and there is no thing that does not have its place.",
+ "\tR. Levitas Ish Yavneh says: Be extremely lowly spirited, for the \"hope\" of man is worms. [Even though in the other middoth the middle course is the best, with \"pride,\" it is not so, but one must incline to the extreme of lowliness of spirit. For pride is especially despised. And, what is more, most men go astray in it, so that people are not disposed to separate from it, wherefore it requires especial distancing.] R. Yochanan ben Broka says: If one desecrates the name of Heaven in secret, it is exacted of him in the open. Both the unwitting and the witting are liable for desecration of the Name.",
+ "\tR. Yishmael, his son, says: If one learns in order to teach, it is given him to learn and to teach. [This is the correct version. Its meaning: If one learns in order to be constantly involved in Torah, not thinking to engage in lovingkindness with others, like Rava (Rosh Hashanah 18a) who occupied himself with Torah but not with lovingkindness, even though he should also do the latter, still, it is given him to learn and to teach, as per his intent], and if one learns in order to do, [wanting to study Torah but also to engage in lovingkindness, like Abbaye, who engaged in Torah and in lovingkindness,] it is given him [to fulfill his intent and] to learn and to teach, to keep and to do. [There are some who explain \"If one learns in order to teach,\" in order to be called \"Rabbi,\" and who read \"it is not given him to learn and to teach,\" but in most books I have found it as in the first version, which is the correct one.] Do not make them (words of Torah) a crown to aggrandize yourself with. [Do not say: I will learn in order to be called \"Rabbi\" and to sit at the head, but learn from love, and honor is bound to come], (and do not make them) a spade with which to dig. [Do not learn Torah in order to make a livelihood of it. For one who does so profanes the holiness of Torah and is liable to death at the hands of Heaven, as is one who derives (personal) gain from sacred property. And the teachers of schoolchildren take pay only for watching them alone, that they not damage things, and for teaching them cantillations, which a teacher is not obligated to exert himself to do. But it is forbidden to take pay for teaching Torah, as it is written (Deuteronomy 4:14): \"And the L rd commanded me at that time to teach you statutes and judgments\" (Ibid. 5): \"as the L rd my G-d commanded me\" — Just as I, gratis, you, too, gratis. And a judge, too, is forbidden to take a fee for ruling, but only an \"absentee fee,\" that it be manifest that the fee represents what he loses by absenting himself from his work to hear the pleas of the litigants (provided that he takes an equal amount from both. If he takes more from one than from the other, his rulings are nullified.) As to the Torah permitting a Torah scholar to benefit from words of Torah, this applies to selling his works in the marketplace before others do and also to his exemption from all (personal) taxes, impositions, and property taxes. The congregation must pay even the head tax for him. And even if he is wealthy and has much money he may claim exemption by law. And if a Torah scholar is sick and steeped in affliction and the congregation proffer large gifts to him in honor of his Torah, it is a mitzvah for him to take them. And this is not in the category of profiting from words of Torah since it is impossible for him to sustain himself otherwise. And, likewise, a Torah scholar who was appointed a parnas (community leader) or rosh haseder by the congregation, and who occupies himself with the needs of the congregation, may take a wage from them, even what is far in excess of what he needs for a livelihood, so that he be great, and feared and awe-inspiring to them, as we said with the high-priest of whom it is written (Leviticus 21:10): \"who is greater than his brothers,\" which the sages expound: \"Make him great from his brothers.\" His brother Cohanim are to make him wealthy from what is theirs. As to the early sages, who abstained from this, this was out of their chasiduth but it is not the din.] And this is what Hillel was wont to say: \"One who 'uses' the crown (of Torah) passes away\" — whereby we are taught that one who exploits words of Torah \"takes his life\" from the world.",
+ "\tR. Yossi says: If one honors the Torah, his body is honored by men. [If one expounds the \"defective\" and \"superfluous\" (phrasings) in the Torah and adduces reasons for all of the apexes, showing that there is nothing insignificant in them, there is no honoring of the Torah greater than this. Or: If one honors a Torah scroll and those who study Torah and occupy themselves with it — all of these are in the category of honoring Torah.] And if one desecrates the Torah, his body is \"desecrated\" by men.",
+ "\tR. Yishmael, his son, says: One (a judge) who avoids judging [when there is (present) one greater than he, or when he persuades the litigants to compromise] removes himself from hatred [(for one who leaves beth-din liable hates the judge, saying in his heart \"He did not try to find things in my favor\")], and from theft [Perhaps he incriminated an innocent person and, in effect, robbed him], and from a vain oath, [which he may have wrongly imposed on one not liable for an oath. Or perhaps the tanna calls a false oath a vain oath, as when he (the defendant) [vainly] swore that he did not borrow, when he really did.] And one who is \"haughty\" in judgment, [judging without adequate review or deliberation] is a fool, an evildoer, and a man of arrogance.",
+ "\tHe was wont to say: Do not judge alone. [Even though an expert judge may do so, it is of the ways of chasiduth not to do so. (And this, only when the litigants did not accept him to judge over them; but when they did, he may judge alone, even in the spirit of chasiduth)]; for there is only One who judges alone. And do not say [to your colleagues, who dissent with your judgments] \"Accept my opinion,\" [for I am an expert, and without you I could have judged alone,] for they are permitted (to assert their opinions) and not you, [for since you had them join you, it is proper that the majority view prevail.]",
+ "\tR. Yonathan says: Whoever fulfills the Torah in poverty, [being pressed for sustenance and yet forsaking his work in order to study Torah] is destined to fulfill it in wealth. And whoever forsakes the Torah out of [preoccupation with his] wealth is destined to forsake it out of poverty.",
+ "\tR. Meir says: Diminish (your) occupation [with business or labor] and occupy yourself [primarily] with Torah. And be of lowly spirit before all men, [to learn even from those lesser than you in wisdom.] And if you would be idle [in Torah study], there are many idlers beside you [to assist you in doing so. Or: There are many idlers in the world, the wicked and the savage beasts, through whom the Holy One Blessed be He can bring punishment upon you.] And if you have toiled in Torah He has much reward to give you. [He Himself will reward you, and not a messenger, His attribute of good being greater than that of His punishment.]",
+ "\tR. Eliezer ben Yaakov says: If one does one mitzvah, he acquires for himself one defense attorney [i.e., an angel speaking on his behalf.] And if one commits a sin, he acquires for himself one kategor (a prosecuting attorney), [i.e., an incriminating angel, (kategor being acronymic for \"kore tigar,\" \"calling out strife.\" Sanegor, the opposite of kategor is acronymic for \"sone tigar,\" \"hating strife.\")] R. Yochanan Hasandlar says: Every gathering that is for the sake of Heaven is destined to endure, and (every gathering that is) not for the sake of Heaven is not destined to endure.",
+ "\tR. Elazar ben Shamua says: Let the honor of your disciple be as beloved by you as your own. [For thus do we find with Moses. He said to Joshua, his disciple (Exodus 17:9) \"Choose men for us,\" making him (Joshua) equivalent to himself\"], and the honor of your fellow as the fear of your master, [Aaron saying to Moses (Numbers 12:11): \"Pray, my master.\" Although he (Aaron) was his (Moses') elder brother, he called him \"my master\"], and the fear of your teacher as the fear of Heaven, [Joshua saying to Moses (Ibid. 11:28): \"My master, Moses, 'finish them' (from the world.)\" Since they have rebelled against you, it is as if they have rebelled against the Holy One Blessed be He and they deserve to be destroyed.]",
+ "\tR. Yehudah said: Be heedful in learning, [that your learning be exact and in accordance with the halachah.] for a mistake in learning is accounted as deliberate. [If you err in ruling because you were not exact in your learning and you come to permit what is forbidden, the Holy One Blessed be He accounts it to you as if you had acted deliberately.] R. Shimon says: There are three crowns, [which the Torah required to honor]: the crown of Torah [(Leviticus 19:32): \"And you shall honor the face of the elder\" (\"zaken,\" a Torah scholar,\" an acronym for \"zeh kanah chochmah\" — \"this one has acquired wisdom\") ], the crown of priesthood [(Leviticus 21:8): \"And you shall make him (the Cohain) holy\" — holy shall he be to you], and the crown of kingdom [(Deuteronomy 17:15): \"Place shall you place upon yourself a king\" — that his awe be upon you.\"] And the crown of a good name [i.e., one who possesses good deeds, and, because of them, good repute, which we do not find in the Torah, (that it is required to honor him)] transcends all. [For all three require a good name. For if he is a Torah scholar, but of ill repute, it is permitted to shame him; and if he is a high-priest, it is stated (Yoma 71b): \"Let the sons of the nations (i.e., converts) go in peace, who follow the practice of Aaron (who pursued peace), but let the sons of Aaron not go in peace, who do not follow the practice of Aaron\"; and if he is a king, it is written (Exodus 22:27): \"And a prince in your people you shall not curse\" — when he does the deeds of your people.]",
+ "\tR. Nehorai says: [If there are no Torah scholars in your place,] be exiled to a place of Torah, and do not say that it shall come after you [i.e., that Torah scholars will come here, (and)] that your fellows will fulfill it in your hand. [Do not rely upon your fellows, that when they come from the teacher's house they will fulfill the Torah in your hand, that you will learn from them what they learned from the teacher. But you, yourself, be exiled to the place of the teacher. For there is no comparison between one who hears it from a disciple and one who hears it from the teacher himself. Or: Why do I tell you to exile yourself to a place of Torah? Because your fellows will fulfill it in your hand. For even if you are sharper and more analytic than they, the Torah will not be fulfilled through you, but through your fellows, by interchange of ideas], \"and do not rely upon your (own) understanding\" (Proverbs 3:5).",
+ "\tR. Yannai says: It is not in our hands [i.e., We do not understand (viz. Yevamoth 105a)] why the wicked are at peace, [why they prosper,] and why the righteous are afflicted. [Or: We do not have in exile either the peace and tranquility that the Holy One Blessed be He is wont to bestow upon the wicked in order to drive them out of the world to come, or the afflictions that are unique to the righteous, the afflictions of love, which do not entail the suspension of Torah study. That is, we are not in the category of the wicked, not having their tranquility, nor have we attained to the category of the righteous; for our afflictions are not those of love, as theirs are. ] R. Matia ben Charash says: Precede every man in greeting, [even a gentile in the marketplace], and be a tail to the lions [i.e., to those who are greater than you], and do not be a head to the foxes [i.e., to those who are lesser than you].",
+ "\tR. Yaakov says: This world is like a corridor to the world to come. Ready yourself in the corridor so that you merit entering the palace [of the King].",
+ "\tHe was wont to say: Better one hour for [purposes of] repentance and good deeds in this world than all of the life in the world to come. [For at that time repentance and good deeds are of no avail to a man. For the world to come serves only for the receiving of reward for what one fulfilled in this world.] And better one hour of pleasure in the world to come than all of the life in this world.",
+ "\tR. Shimon ben Elazar says: Do not appease your friend in the time of his wrath, [as it is written (Exodus 33:14): \"My face shall go and I shall put you at ease,\" the Holy One telling Moses: \"Wait until My face of wrath shall pass.\"], and do not console him while his dead one is lying before him. [For at the time of the destruction (of Jerusalem), the Holy One Blessed be He was, as it were, in mourning; and when the ministering angels tried to console Him, the Holy Spirit said to them: \"Do not hasten to console Me.\"], and do not seek [\"openings\" to absolve him of his vow] at the time of his vow. [For then, for every opening that you find for him he will say: \"Yes, it was with this understanding that I vowed,\" and you will no longer be able to find an opening for him. And we find that when the Holy One Blessed be He swore to Moses that he would not enter the land, he did not implore Him immediately, but he waited and then he began to implore Him.], and do not try to see him at the time of his undoing [by sin. For then he is ashamed of all men. As we find with Adam — when he sinned, the Holy One Blessed be He did not appear to them (Adam and Eve) until they made girdles, as it is written (Genesis 3:7): \"And they made themselves girdles,\" after which it is written (Ibid 8): \"And they heard the voice of the L rd G-d.\"]",
+ "\tShmuel Hakatan says: \"When your foe falls do not rejoice, and when he stumbles, let your heart not be merry\" [This is a verse in Proverbs (24:17), but Shmuel Hakatan was wont to reprove men with it], (18): \"Lest the L rd see, and it be evil in His eyes [that in your heart you have made Him like your messenger to satisfy your lust] and He turn His wrath from him.\" [Since it is not written \"veshav\" (and He shall repent Himself\") but \"veheshiv\" (\"and He shall turn\"), the implication is that He will turn it from your foe unto you.]",
+ "\tOne who learns as a child, to what can he be compared? To ink written on new paper, [which endures. So, the learning of childhood is not forgotten], and one who learns in old age, to what can he be compared? To ink written on smudged paper. R. Yossi beRabbi Yehudah Ish Kfar Habavli says: One who learns from the young, to what can he be compared? To one who eats dull grapes [i.e., grapes which are unripe and which dull the teeth. (Analogously, the wisdom of a child has not sufficiently matured and his words do not \"sit well\" on the heart)], and to one who drinks wine from his vat, [which is intermixed with lees. (Analogously, the wisdom of a child is intermixed with doubts.)] And one who learns from the old, to what can he be compared? To one who eats ripe grapes and drinks old wine. Rabbi says: Do not look at the vessel, but at what it contains. There is a new vessel full of old wine, and an old vessel which does not contain even new wine! [Rabbi disagrees with R. Yossi beRabbi Yehudah, saying that just as there is a new vessel full of old wine, so there can be a child whose \"flavor\" is like that of the old; and there are old men inferior in wisdom to children.]",
+ "\tR. Eliezer Hakappar says: Envy, lust [for food, drink, fornication, and the like] and honor [i.e., the desire to be honored by others] drive a man from the world.",
+ "\tHe was wont to say: The born, to die [i.e., one who has been born is already destined to die], and the dead, to live [they are destined to live and to arise for the day of judgment — these for eternal life and these for shame and for eternal infamy], to know [from others], to apprise [others], and to affirm [within themselves] that He, the Almighty, is the Artisan, [all of the world being in His hand like matter in the hand of the artisan, for] He is the Creator, [who created the entire universe ex nihilo, wherefore He can do with it as He pleases], He is the Understander [of all the deeds of men, wherefore] He is the (optimum) Judge [and He brings them into judgment before Him], He is the Witness, He is the Prosecutor [of the sinners], and He is destined to judge them [for the world to come]. Blessed is He, for there is before Him no wrong, and no forgetting, and no favoritism, and no taking of graft, for all is His (and there is nothing to bribe Him with). [He shows no favoritism even to an absolute tzaddik, not (refraining from) punishing him for even a slight transgression that he may have committed and not taking the \"graft\" of a mitzvah to overlook a sin. But He rewards for a mitzvah and punishes for a transgression. (Thus, Rambam)]. And know that all comes to an account. [\"A p'rutah (a small coin) and a p'rutah add up to a great sum.\" In the same way, slight transgressions, when there are many of them, add up to a great sum.] And let your (evil) inclination not delude you into thinking that the grave is your refuge. For, perforce were you formed [The soul resists leaving the pargod (the Divine partition, a pure sphere where the souls reside) to enter a woman's womb, an impure abode, but an angel comes and removes it forcibly and places it there], and perforce were you born, [being forced by an angel to leave the womb], and perforce do you live. [Sometimes a man is so steeped in afflictions that he wants to die — but he cannot], and perforce are you destined to render judgment and accounting before the King of the kings of kings, the Holy One Blessed be He."
+ ],
+ [
+ "\tWith ten pronouncements (ma'amaroth) the world was created, [nine \"And He said,\" and \"In the beginning\" is also a pronouncement, viz. (Psalms 33:6): \"By the word of the L rd the heavens were made.\"] What are we hereby being taught? Could it not have been created with one pronouncement? But, [this was stated] to exact punishment of the wicked who destroy the world, which was created with ten pronouncements [For if one destroys one Jewish soul it is as if he destroys an entire world, and the wicked, who in their sins destroy their souls, are reckoned as having destroyed the entire world. (Thus have I found.) And to me it seems that they destroy the world itself, for they incline all of the world to the scale of punishment, so that it is destroyed because of them. \"With ten pronouncements\": There is no comparison between destroying a work created in one day and (destroying) a work created in many days], and to give goodly reward to the tzaddikim, who sustain the world, which was created with ten pronouncements.",
+ "\tTen generations from Adam until Noach. To apprise us how long-suffering He is. For all of these generations they kept on angering Him — until He brought upon them the waters of the flood. [You, too, do not wonder that He has been long-suffering to the idolators all of these years that they have been subjugating His children, for He was even more so to the idolators of the (ten) generations from Adam until Noach — until they were destroyed in the flood.] Ten generations from Noach until Abraham. To apprise us how long-suffering He is. For all of these generations they kept on angering Him — until Abraham came and took upon himself the reward of all. [He did good deeds corresponding to what all of them should have done — wherefore they were all rescued in his merit. And just as he took upon himself the yoke of mitzvoth in this world over and against all of them, so did he receive for the world to come reward over and against all of them. For every man has two shares, one in Gan Eden; the other, in Gehinnom. If he is meritorious, he takes his share and that of his neighbor (the evildoer) in Gan Eden. If he is culpable, he takes his share and that of his neighbor (the tzaddik) in Gehinnom.]",
+ "\tAbraham, our father, was put to ten trials: [one — Ur Kasdim, where Nimrod cast him into the fiery furnace; two — \"Go from your land\"; three — \"And there was a hunger\"; four — \"And the woman was taken to the house of Pharaoh\"; five — the war of the kings; six — the covenant between the pieces, where he was shown the subjugation (of Israel) by the nations; seven — circumcision; eight — \"And Avimelech sent and he took Sarah\"; nine — \"Drive out this maidservant and her son\"; ten — the binding of Isaac], and he withstood them all, to apprise (men) of the great love of our father Abraham, may peace be upon him.",
+ "\tTen miracles were performed for our fathers in Egypt, [their being saved from the ten plagues, and all of them (the plagues) having been against the Egyptians and not against Israel], and ten on the sea: [one — the splitting of the sea; two — (Habakkuk 3:14): \"You pierced with his own staffs the head of his outspread (troops)\"; three — the sea floor became dry, without clay and tar, viz. (Exodus 14:29): \"And the children of Israel walked on the dry land in the midst of the sea\"; four — the sea floor that the Egyptians pursuing Israel trod upon dampened into clay and tar, viz. (Habakkuk 3:15): \"Many waters clayed\"; five — the waters that solidified on the sea floor did not become one mass but small units like bricks and paving stones aligned with each other, viz. (Psalms 74:13): \"You crumbled the sea with Your strength\" — the sea became pieces; six — the solidified water hardened and became as hard as rocks, viz. (Ibid.): \"You broke the head of sea-serpents (the Egyptians) against the waters\"; seven — the sea broke into twelve pieces, so that each tribe cross on its own path, viz. (Ibid. 136:13): \"To Him who cut the sea into pieces\"; eight — the sea froze into sapphire, onyx, and glass so that the tribes could see each other, the pillar of fire lighting them, viz. (Ibid. 18:12) \"The darkness of waters [became like] the clouds of heaven,\" \"as the appearance of the heavens in brightness\" (Exodus 24:10); nine — there issued forth from it sweet water, which they drank, viz. (Ibid. 15:8): \"running waters\"; ten — after they had drunk their fill of them, what was left of them froze and became mounds, viz. (Ibid.) \"The waters were piled up; the running waters stood up as a wall.\"] The Holy One Blessed be He brought ten plagues upon the Egyptians in Egypt [\"datzach\" \"adash\" \"bachav\"] and ten upon the sea, [corresponding to the ten \"fallings\" (of the Egyptians) in the song at the sea: (Exodus 15:1) \"He cast into the sea\"; (Ibid. 4) \"They were mired in the Red Sea\"; (Ibid. 5) \"The depths covered them\"; (Ibid.) \"They dropped to the depths\"; (Ibid.) \"They plummeted like lead\" — ten fallings. (\"The earth swallowed them up\" (Ibid. 12) is not included in the \"fallings,\" this being to their benefit, that they merited burial.] Our forefathers tried the L rd with ten trials in the desert: [two at the sea, one at their descending there, viz. (Ibid. 14:11): \"Are there no graves in Egypt?\" and one upon ascending thence, viz. (Ibid. 18:23): \"And they came to Marah… and they complained\"; one in Refidim (Ibid. 17:2): \"And the people quarreled with Moses\"; twice with the manna: (Ibid. 16:29): \"Let no man go out\" — and they did go out; (Ibid. 19): \"Let no man leave over of it\" — and they did leave over; twice with the quail: the first — (Ibid. 3): \"when we sat over the flesh-pot\"; the second (Numbers 11:4): \"And the rabble among them\"; one with the golden calf and one (each) with the pretext-seekers (mithonenim) and the spies, the tenth trial,] viz. (Numbers 14:22): \"And they have proved Me this ten times and did not heed My voice.\"",
+ "\tTen miracles were performed for our fathers in the Temple: No woman ever miscarried because of the smell of the sacrifices; the flesh of the offerings never putrefied; a fly was never seen in the slaughterhouse; the high-priest never had a seminal emission on Yom Kippur. [Because it is a tumah that issues from his body, it is more repugnant than other types]; a rain never put out the fire on the wood pile, [even though the altar was exposed], the wind never stirred the smoke column from its place [that it not rise in a column]; a psul [a disqualifying defect] was never found in the Omer [offering], the two loaves, or the show-bread. [For if a psul were found before the (prescribed time of) their mitzvah, it was not possible to offer others in their stead. For the omer was harvested at night, and they did not harvest much; and the two loaves were baked on the eve of yom tov, and their baking does not override yom tov. And, similarly, the show-bread was baked on the eve of Sabbath]; they stood in constriction (tzfufuim) [as in \"tzaf (floating) on the face of the waters.\" There were so many of them that they were pressed against each other to the point that their feet left the ground and they \"floated\" in the air] and they bowed in expansion. [When they bowed a miracle was performed for them and they bowed in (ample) room, each one four ells removed from his neighbor, so that one not hear the other when he confessed his sins]; and a snake or a scorpion never harmed anyone in Jerusalem, and no one ever said to his neighbor \"Jerusalem is 'too tight' for me to live in.\" [because the place afforded them a livelihood, and there was no need for anyone to leave and say \"Things are 'too tight' for me and I cannot live in Jerusalem.\" Some editions have \"to sleep over\" (instead of \"to live in\"), the reference being to the festival pilgrims, none of them finding it too difficult to sleep over in Jerusalem because of lack of space (see Yoma 21b)].",
+ "\tTen things were created on the eve of Sabbath at twilight, [i.e., on the eve of the Sabbath of the creation, before its completion]: the mouth of the earth [to swallow up Korach and his congregation], the mouth of the well [of Miriam, which accompanied Israel in the desert in all of its journeyings. (Some say that it opened its mouth and sang (Numbers 21:17): \"Arise, O, Well, sing to her!\"], the mouth of [Bilam's] ass, [At twilight it was decreed that it speak with Bilam], the rainbow, [as a sign of the covenant that a second flood would not occur], the manna [that descended for Israel forty years in the desert], the [sapphire] staff, [with which the signs were performed], the shamir [a type of worm the size of a barley grain. When they held it over the stones figured with ink, they split of themselves. With it they formed the stones of the ephod and the choshen, viz. (Exodus 28:20): \"With their (exact) fillings\"], the writing, [the form of the letters carved on the tablets], the inscription, [their being read from all four sides], and the tablets. [They were of sapphire. Their length was six (ells); their breadth was six, and their thickness was three, like one stone, whose length and breadth and thickness are uniform. It was divided into two. And they were rolled and hewn from the solar orb.] Some say, also the mazikkin, [the demons. After the Holy One Blessed be He created Adam and Eve, He was preoccupied with their creation, and when He created their spirits, He had not created their bodies by the advent of the Sabbath, so that they remained spirits without bodies], and the grave of Moses, and the ram of our father Abraham. [It was decreed at twilight that it be caught in the thicket by its horns]. Some say: Also the tongs, made from a tongs. [The tongs is made only from another tongs. And who made the first tongs? Perforce we must say that it was made by itself (i.e., by Heaven); and it was created at twilight. This is rejected by the Gemara (Pesachim 54a), which states that the first tongs could have been cast in a mold and forged at once.]",
+ "\tSeven things characterize a golam, [from \"golmei kelim,\" \"unfinished vessels.\" So, a man who is not \"finished\" in mind, middoth, or wisdom is called a \"golam.\"], and seven characterize a sage: A sage does not speak in the presence of one who is greater than he in wisdom. [For thus do we find with Elazar and Itamar (Leviticus 10:16-19), who declined to speak in the presence of their father (Aaron) when Moses became angry with them, and Aaron answered], and he does not interrupt the words of his neighbor, [so as not to confuse him, viz. (Bamidbar 12:6): \"Hear, now, My words,\" i.e., Wait until I (the L rd) have finished speaking — a fortiori for a man (who can be confused)], and he is not hasty to answer, so that his answer be appropriate, as in the instance of Elihu, who said (Iyyov 36:2): \"Wait for me awhile and I will tell you.\"], he asks on the subject and he answers according to the halachah. [This is one of the seven. The disciple asks on the subject, i.e., the subject that is being discussed, and then the Rabbi answers according to the halachah. But if the disciple does not ask on the subject, he brings the Rabbi to answer not according to the halachah, as R. Chiyya says to Rav: \"When Rabbi is occupied with this tractate, do not ask him from a different tractate,\" and as in the instance of those men, who being unclean by reason of (contact with) a dead body, and seeing Moses occupied with the halachoth of the Pesach offering, asked him (the halachah) on that subject.], and he answers the first (question) first, and the last, last, [as we find with the Holy One Blessed be He, whom Moses asked (Exodus 3:11): \"Who am I that I should go to Pharaoh and that I should take the children of Israel out of Egypt?\", who answered the first question (Ibid. 12): \"For I shall be with you,\" and the second (Ibid.): \"When you take the people out of Egypt, you shall serve G-d, etc.\"], and of what he has not heard, he says \"I have not heard it.\" [If he renders a ruling on his own, he does not say \"Thus have I heard from my Rabbis.\" And we find with the men of Charan, that when Jacob asked them (Genesis 29:6): \"Is he (Lavan) well?\" they said to him: \"(He is) well, and, behold, Rachel his daughter is coming with the flock.\" This (that he is well) we know. And if you would know more, behold his daughter is coming with the flock,\" and she will tell you; for we do not know more than this.], and he admits the truth, [even though he can argue for his view. And thus do we find with Moses (Leviticus 10:19) when Aaron refuted him, saying [If you have heard (from the L rd) that this (such eating) is permitted with kodshim for a particular occasion (the investiture), this is no license for permitting it in \"ongoing\" kodshim (such as the Rosh Chodesh goat). (Ibid. 20): \"And Moses heard and it was good in his eyes.\" He admitted (that he had heard this from the L rd but had forgotten instead of \"covering up\" (by saying that he had not heard)]. And their converse, with the golam. [The opposite of these things that characterize a sage characterize a golam.]",
+ "\tSeven (different) types of punishments come to the world for seven types of transgressions: If some (men) tithe and some do not tithe, a famine of dearth comes to the world. [Rain is scarce, as a result of which prices rise] — some are hungry and some are sated. If (all) resolved not to tithe, a famine of tumult [(The harvest cannot be gathered because of invading armies)] and dearth comes. If (they resolved) not to take challah, a famine of destruction comes. [The heavens are like iron and the earth like copper.] Pestilence comes to the world for the death penalties in the Torah, which did not come to [adjudication in ] the beth-din and for the fruits of the sabbatical year, [with which business was done and which were not kept in the sanctity of the sabbatical year.] A sword comes to the world for delay of judgment, [when it is known where the din inclines] and for perversion of justice, [vindicating the guilty and incriminating the innocent], and for ruling in Torah (law) not in accordance with the halachah, [forbidding the permitted, and permitting the forbidden].",
+ "\tSavage beasts come to the world because of vain [i.e., unneeded] oaths, desecration of the Name, [i.e., transgressing blatantly in public, or being seen by others, who emulate one's deeds]. Exile comes to the world because of idolators, illicit relations, bloodshed and (not) leaving the land idle [i.e., plowing and sewing on the sabbatical year]. In four periods pestilence increases: in the fourth year (of shemitah), and in the seventh year, and at the conclusion of the seventh year, and at the conclusion of the festival (of Succoth) of every year. In the fourth year, because of (omission of) the poor-tithe of the third year. [For in place of the second tithe of the other years of shemitah, in the third and in the sixth years the poor-tithe is given]. In the seventh year, because of (omission of ) the poor-tithe of the sixth year. At the conclusion of the seventh year, because of (profanation of) the fruits of the seventh year, and at the conclusion of the festival of every year, because of theft of the gifts of the poor: [leket, shikchah, peah, peret, and oleloth].",
+ "\tThere are four middoth (i.e., character types) in a man: One who says: \"Mine is mine and yours is yours\" [I don't want to give you anything of mine, and please don't give me anything of yours.] This is a median middah. Some say: This is the middah of Sodom. [It approaches the middah of Sodom. For if one habituates himself to it, then even if his neighbor benefits (from what he gives him) and he lacks nothing, he will not want to give it to him. This was the middah of Sodom, their intent being to drive others away from them — even though their land was a rich one and they lacked for nothing.] \"Mine is yours and yours is mine\" — am ha'aretz (an ignoramus). [For he takes and gives equally, and this \"settles the land.\" But he does not (have the sagacity to) know that (Proverbs 15:27): \"the hater of gifts shall live.\" This is the general connotation of am ha'aretz, one who wants to make improvements but who lacks the wisdom to discriminate between what is and what is not an improvement.] \"Mine is yours and yours is yours\" — a chasid. [He benefits men with his possessions and he does not benefit from the possessions of others. He is a chasid, acting above and beyond the letter of the law.] \"Mine is mine and yours is mine\" — a wicked one.",
+ "\tThere are four middoth in deoth (temperaments): easily angered and easily pacified — his gain is negated by his loss; angered with difficulty and pacified with difficulty — his loss is negated by his gain. [If one is quickly angered by all things, even though he is easily appeased, his loss is more than his gain. For most of his acts are defective in that he is easily angered over everything. But if one is angered with difficulty, even though he has the evil middah of being pacified with difficulty, his (relatively) small loss, being pacified with difficulty, is negated by his (relatively) greater gain, being angered with difficulty, so that most of his acts are praiseworthy. Some versions are the opposite of this; but this seems to be the correct version.]; angered with difficulty and easily pacified — a chasid; easily angered and pacified with difficulty — a wicked one.",
+ "\tThere are four middoth (types) of disciples: quick to understand and quick to forget — his gain is negated by his loss. [For since he forgets what he learns, what good is his quick understanding? — wherefore his loss is greater than his gain.]; understanding with difficulty and forgetting with difficulty — his loss is negated by his gain, [since what he understands in spite of his difficulty remains with him. A practical application. If there are two disciples before us and we can provide tuition only for one, the forgetter with difficulty takes precedence over the quick to understand.]; quick to understand and forgetting with difficulty — a wise (disciple);. Understanding with difficulty and quick to forget — this is \"a bad portion.\" [It is not possible to say here \"chasid\" or wicked, for this does not depend upon a man's free choice, but is something that he is born with.]",
+ "\tThere are four middoth (levels) in the giving of charity [(and not \"in the givers\" of charity, for among them is one who does not give. Similarly, what follows (Mishnah 14) is to be read \"in going to the house of study\" (and not \"in the goers to the house of study\")]: desiring to give and that others not give — his eye is evil in what belongs to others, [knowing that charity enriches and not wishing others to become rich. Or: There are some who are more solicitous of the money of their kin than of their own; and even though they give they wish that their kin not give, so as not to lose their wealth.]; desiring that others give but not giving himself — his eye is evil in what belongs to him; desiring to give and that others give — a chasid; not giving and desiring that others not give — a wicked one.",
+ "\tThere are four middoth in going to the house of study: going but not doing [i.e., going to the house of study to listen, but not reviewing his learning and not understanding] — the reward of going is in his hand; doing [i.e., learning and reviewing in his study at home], but not going — the reward of doing is in his hand; going and doing — a chasid; not going and not doing — a wicked one.",
+ "\tThere are four middoth (levels) in those who sit before the sages: [(Above, [Mishnah 12], the subject is remembering and forgetting; here it is logical reasoning and discriminating what is right from what is not right]: a sponge. [Just as a sponge absorbs muddy water together with clear water, so there is a disciple whose heart is \"broad\" and accepts whatever he hears, lacking the power to discriminate between the true and the false], a funnel, a strainer, and a sieve. A sponge — it absorbs everything; a funnel — it takes in at one end and releases at the other. [So, there is a disciple who emits whatever he absorbs]; a strainer — it releases the wine and retains the lees. [So, there is a disciple who releases whatever he has learned in the house of study and retains only idle talk]; and a sieve — it releases the flour and retains the meal. [After the bran and the bruised grain are extracted from the ground flour, and there remain the thin flour with the thick meal, the desired part, it is put through a very thin sieve, so that there descends all that thin flour, like a white powder, and there remains only the thick, desirable, meal. (This is how meal-offerings were prepared.) Similarly, there is a disciple who has the ability to sift what he has heard and to discriminate the truth from the false and the vain.]",
+ "\tAll love which is contingent upon a passing thing — once the thing passes, the love passes; and (all love) which is not contingent upon a passing thing [like the love of tzaddikim and sages] never passes. What is love that is contingent upon a passing thing? The level of Amnon and Tamar, [Amnon loving Tamar because of her beauty]. And (what is love) that is not contingent upon a passing thing? The love of David and Jonathan [to fulfill the will of their Master. Jonathan said to David (I Samuel 23:17): \"You be the king over Israel and I will be your viceroy.\"]",
+ "\tEvery argument which is for the sake of Heaven — the end is [for the parties to that argument] to endure, [as in the argument between Beth Hillel and Beth Shammai, where none of the parties to the argument (the disciples) were lost (as opposed to Korach and his congregation, who were lost). Or: \"the end\" — the desired end of the argument. In an argument for the sake of Heaven, the desired end is to attain the truth. And this was attained in the argument between Beth Hillel and Beth Shammai — that the halachah is in accordance with Beth Hillel.] And an argument which is not for the sake of Heaven — the [desired] end, [power and love of conquest,] does not endure. [And so we find in the argument of Korach and his congregation. Their end was the attainment of glory and power — and the opposite was what transpired.] What is an argument for the sake of Heaven? The argument between Hillel and Shammai. And (what is an argument) that is not for the sake of Heaven? The argument of Korach and his whole congregation.",
+ "\tIf one brings merit to the many, sin does not come by his hand, [so that he not be in Gehinnom and his disciples in Gan Eden]; and if one causes the many to sin, he is not given the opportunity to repent, [so that he not be in Gan Eden and his disciples in Gehinnom.] Moses was meritorious and brought merit to the many [(He taught Torah to all of Israel)] — the merit of the many is attributed to him, as it is written (Deuteronomy 33:21): \"He did the righteousness of the L rd and [he did] His judgments with Israel\" [i.e., \"His judgments that are with Israel\" — it is as if he (Moses) did them.] Yeravam sinned and he caused the many to sin — the sin of the many is attributed to him, as it is written (I Kings 15:30): \"For the sins of Yeravam, that he committed and that he caused Israel to commit.\" [Its not being written \"for the sins of Yaravam and Israel\" implies that all is attributed to Yeravam.]",
+ "\tAll who possess these three attributes are of the disciples of our father Abraham; and (all who possess) three other attributes are of the disciples of the wicked Bilam: (If he possesses) a good eye and a humble spirit and a lowly soul, he is of the disciples of our father Abraham. [He learned from him and walked in his ways: \"A good eye\" — contenting himself with what he has and not desiring the wealth of others, as we find with Abraham, who said to the king of Sodom (Genesis 14:22): \"Nothing — from a thread until a sandal latchet (shall I keep for myself, nor shall I take anything that is yours.\" \"And a humble spirit\" — exceeding humility, as we find with Abraham, viz. (Ibid. 18:27): \"and I am dust and ashes\"; \"and a lowly soul\" — watchfulness and separation from lust, as we find with Abraham, viz. (Ibid. 12:11: \"Behold, I now know that you are a beautiful woman,\" not having been aware of her beauty because of his great modesty.] (If he possesses) an evil eye, a haughty spirit, and a \"broad\" soul, he is of the disciples of the wicked Bilam. [Bilam had \"an evil eye,\" knowing that it was evil in the eyes of the L rd for him to go to Balak, yet going anyway for the sake of reward, viz. (Numbers 22:18): \"If Balak gives me his house full of silver and gold, etc.\"; \"and a haughty spirit,\" (saying of himself) (Ibid. 24:16): \"The speech of the hearer of the words of the Almighty and the knower of the knowledge of the Most High\"; \"and a 'broad' soul.\" For if he were not exceedingly lustful, he would not have counseled to abandon the daughters of Moav to harlotry. And our sages said (Sanhedrin 105a): \"Bilam lived with his donkey.\"] What is the difference between the disciples of our father Abraham and the disciples of the wicked Bilam? The disciples of our father Abraham eat in this world and inherit the world to come, as it is written (Proverbs 8:21): \"I have much to bequeath to My lovers [in the world to come], and their stores shall I fill [in this world.]\" [Abraham is called a \"lover\" viz. (Isaiah 41:8): \"the seed of Abraham, My lover.\"] But the disciples of the wicked Bilam inherit Gehinnom and descend to the pit of destruction, as it is written (Psalms 55:24): \"And You, O G-d, shall lower them to the pit of destruction. Men of bloodshed [(e.g., Bilam, who by his counsel killed twenty-four thousand of Israel)] and deceit shall not halve their days, but I shall trust in You.\"",
+ "\tYehudah ben Tema says: Be audacious as a leopard, […and do not be ashamed to ask your Rabbi what you have not understood, as we have learned: \"The shy one does not learn\"], and light as an eagle [to pursue your learning and not weary, as it is written (Isaiah 40:31): \"They will lift the wing like eagles; they will run and not weary\"], and swift as a deer [to pursue mitzvoth], and strong as a lion [to subdue your evil inclination against transgressing], to do the will of your Father in Heaven. He was wont to say: \"The 'brazen-faced' to Gehinnom\" [This expression is used because brazenness is seen in the face, viz. (Proverbs 21:19): \"The wicked man is brazen in his face\"], and the 'shame-faced' to Gan Eden.\" May it be Your will, O L rd our G-d that You build Your city hastily in our days and give (us) our portion in Your Torah. [That is, just as You have granted us this trait (of shame-facedness), the signs of the seed of Abraham being shame-facedness, mercy, and lovingkindness, so, may it be Your will, etc.]",
+ "\tHe was wont to say: Five years old for (learning) Scripture. [This is derived from arlah (forbidden fruit), viz. (Leviticus 19:23): \"Three years shall it be forbidden to you… (24): And in the fourth year all of the fruit shall be holy for praise to the L rd.\" (At this stage) his father teaches him the form of the letters and the vowel signs. (25): \"And in the fifth year you may eat its fruit, to increase for you its produce.\" Thenceforward, stuff him like an ox!], ten years old for Mishnah. [He learns Scripture for five years and Mishnah for five years, viz. (Chullin 24a): The master said: Any student who has not made progress in his Mishnah after five years, will no longer do so, as it is written (Numbers 8:24): \"This is what applies to the Levites. From the age of twenty-five and up shall he come to enter into service to work in the tent of meeting.\" He learns the halachoth of the service for five years, and, at thirty, he works.], thirteen years old for mitzvoth, [it being written (Numbers 5:6): \"A man or a woman if they do of all the sins of man\" and, in respect to (the episode of ) Shchem, (Genesis 34:25): \"And two sons of Jacob, Shimon and Levi, the brothers of Dinah, took, each man his sword, etc.\" Levi at that time was thirteen years old and he is called \"a man\"], eighteen for the (marriage) canopy. [\"Adam\" (\"man\") is written nineteen times in the parshah of Bershith — from (1:26): \"And G-d said: \"Let us make a man\" until (2:22): \"And the L rd G-d fashioned the side that He had taken from the man into a woman\" — one time for (the plain meaning) itself, leaving eighteen for expounding (\"derashah\").], twenty years old for pursuing [a livelihood. After he has learned Scripture, Mishnah, and Gemara, and taken a wife and begotten children, he must pursue a livelihood. Or: \"twenty years old for pursuing\" him from Heaven and punishing him for his acts, the Heavenly tribunal not punishing one who is less than twenty years old.], thirty for strength, [the Levites setting up the tabernacle and taking it apart and loading the wagons and carrying on their shoulder from the age of thirty on], forty years old for understanding, [for after forty years that Israel was in the desert Moses said to them (Deuteronomy 29:3): \"and the L rd did not give you a heart to know and eyes to see and ears to hear until this day.\"], fifty years old for counsel, [it being stated of the Levites (Numbers 8:25-26): \"And from the age of fifty he shall return from the service of the work, and he shall serve no more. And he shall serve his brothers.\" Which service? Counsel.], sixty years old for old age, viz. (Iyyov 5:26): \"You will go to the grave in old age (bekelach): — the gematria (numerical equivalent) of \"bekalach\" is sixty.], seventy years old for hoary old age, [it being written in respect to David (I Chronicles 29:28): \"And he died in a good hoary old age, and the days of his life were seventy years.\"], eighty years old for strength, [it being written (Psalms 90:10): \"And if with 'strengths,' eighty years.\"], ninety years old for bowing (shuach) [He walks bowed and bent over. Some see it as relating to \"shuchah amukah,\" \"a deep pit.\"], one hundred years old — as if he had died and passed on and vanished from the world.",
+ "\tBen Bag Bag says: Turn it [Torah] over and over, for [you will find] all in it. And through it you shall see. And grow old and hoary in it, and do not budge from it, for there is no better middah than it. [Do not say: I have learned the wisdom of Israel; I will now go and learn the wisdom of the Greeks. For it is permitted to do the latter only where it is not permitted to meditate in words of Torah, as in the bath-house or the lavatory. When they asked R. Yehoshua whether it was permitted to teach one's son Greek wisdom, he answered that it was permitted to do so when it was neither day nor night, it being written (Joshua 1:8): \"And you shall meditate in it day and night.\"]",
+ "\tBen Ha Ha says: According to the suffering is the reward. [The more \"suffering\" that you invest in toiling in Torah study and in doing mitzvoth, the greater will be your reward.]"
+ ],
+ [
+ "\tThe sages taught in the language of the Mishnah: (Rashi: \"This (chapter) is a baraitha (traditions and opinions of Tannaim not included in the Mishnah as compiled by R. Yehudah Hanassi). It is taught in the language of the Mishnah, but it is not Mishnah. And what did they teach? 'R. Meir says, etc.' And because until this point all of the chapters were Mishnah, it was necessary to apprise us that henceforward it is baraitha. And because these are words of aggadah and deal with Torah study, it was customary to say them in the synagogue together with the other chapters of tractate Avoth.\")",
+ "\tAnd it gives him royalty and rule and depth of judgment. The secrets of Torah are revealed to him and he becomes an unfailing well and a resurgent river. He becomes humble and forbearing and forgiving of insult, and it (Torah) raises and exalts him over all (of life's) exigencies. R. Yehoshua ben Levi said: \"Every day a Heavenly voice goes forth from Mount Chorev and proclaims: \"Woe unto the creations for the shame of Torah!\" For whoever does not occupy himself with Torah is called \"rejected,\" as it is written (Proverbs 11:22): \"As a golden ring in the snout of a pig, so is a beautiful woman from whom wisdom has departed,\" and (Exodus 32:16): \"And the tablets were the work of G-d and the writing was the writing of G-d, engraved (charuth) upon the tablets.\" Read it not \"charuth,\" but \"cheiruth\" (freedom), for no one is free but him who studies Torah. For whoever studies Torah is exalted, as it is written (Numbers 21:19): \"And from Matanah (the gift [of Torah]), Nachliel ('the inheritance of the L rd'); and from Nachliel, Bamoth ('the high mount').\"",
+ "\tIf one learns from his friend one chapter or one halachah or one verse or one word or even one letter, he must accord him honor. For thus do we find with David, king of Israel, who learned from Achitofel two things alone and called him his master, his teacher, and his preceptor, as it is written (Psalms 55:14): \"And you (Achitofel), a man of my regard, my teacher and my preceptor.\" Now does this not follow a fortiori, viz.: If David, king of Israel, who learned from Achitofel only two things alone, called him his master, his teacher and his preceptor — then one who learns from his friend one chapter or one halachah or one verse or even one letter, how much more so should he accord him honor! And there is no honor but Torah, as it is written (Proverbs 3:35): \"The wise inherit honor,\" and (Ibid 28:10): \"And the perfect (in Torah) will inherit good,\" and there is no \"good\" but Torah, viz. (Ibid. 4:2): \"For a goodly acquisition have I given you — do not forsake My Torah.\"",
+ "\tThis is the way of Torah: A loaf with salt shall you eat, and water by measure shall you drink, and on the ground shall you sleep, and a life of travail shall you live, and in Torah shall you toil. And if you do so — you are fortunate and it is good for you. You are fortunate in this world and it is good for you in the world to come. Do not seek greatness for yourself, and do not lust for honor. More than your learning, do! And do not lust for the table of princes. For your table is greater than theirs, and your crown is greater than theirs, and your Master is trusted to pay you the wage of your work.",
+ "\tTorah is greater than priesthood and than kingship. For kingship is acquired with thirty eminences and priesthood with twenty-four, whereas Torah is acquired with forty-eight. They are: learning, the hearing of the ear, the articulation of the lips, the understanding of the heart, intuition, awe, fear, humility, joy, attendance upon the wise, the probing of the friends, the dialectics of the disciples, with deliberation, with Scripture, with Mishnah, with diminution of trade, of sleep, of pleasure, of laughter, (and) of cohabitation, with patience, with forbearance, with a good heart, with faith in the sages, and with the acceptance of afflictions.",
+ "\tKnowing one's place, rejoicing in one's lot, making a fence to one's words, not arrogating good to oneself, being beloved, loving the L rd, loving men, loving charity, loving reproof, loving uprightness, distancing oneself from honor, not vaunting oneself on one's learning, not rejoicing in (halachic) ruling, bearing the yoke with one's friend, judging him in the scales of merit, guiding him to truth, guiding him to peace, finding gratification in one's learning, asking and answering, listening and adding, learning in order to teach, learning in order to do, making one's teacher wiser, coordinating one's learning, and saying something in the name of its sayer, as we have learned: Whoever says something in the name of its sayer brings redemption to the world, as it is written (Esther 2:22): \"And Esther told (it) to the king in the name of Mordecai.\"",
+ "\tGreat is Torah, for it gives life to its observers in this world and the next world, viz. (Proverbs 4:22): \"For they (words of Torah) are life to him who finds them and healing to all his flesh,\" and (Ibid. 3:8): \"It is healing to your navel and marrow to your bones,\" and (Ibid. 18): \"It is a tree of life to those who hold fast to it, and those who bolster it are fortunate,\" and (Ibid. 1:9): \"For they are a chaplet of grace to your head and a necklace to your throat,\" and (Ibid: 4:9): \"It will set a chaplet of grace upon your head; it will bestow a crown of glory upon you,\" and (Ibid 3:16): \"There is length of days in its right hand; wealth and honor in its left hand,\" and (Ibid. 2): \"For length of days and years of life, and peace will they bequeath to you.\"",
+ "\tR. Shimon b. Menassia says in the name of R. Shimon b. Yochai: Beauty and strength and wealth and honor and wisdom and old age and hoariness and children are becoming to the righteous and becoming to the world, as it is written (Proverbs 16:21): \"A crown of glory is hoary (old age); in the way of righteousness will it be found,\" and (Ibid 14:24): \"The crown of the wise is their wealth,\" and (Ibid. 17:6): \"The crown of the old are grandchildren, and the glory of children are their fathers,\" and (Ibid. 20:29): \"The beauty of youth is their strength, and the glory of the old is their hoariness,\" and (Isaiah 24:23): \"Then the moon shall be confounded and the sun put to shame, for the L rd of hosts will reign in the mountain of Zion and in Jerusalem — but before His elders, honor.\" R. Shimon b. Menassia says: These seven middoth that the sages ascribed to the righteous were all realized in Rebbi and his sons.",
+ "\tR. Yossi b. Kisma said: \"Once I was walking along the road when a certain man met me and greeted me and I greeted him in return. He asked me: 'Rebbi, where are you from?' I answered: 'From a great city of sages and scribes.' He replied: \"Rebbi, please live with us in our place and I will give you thousands upon thousands of golden dinars and precious stones and pearls.' I said to him: 'My son, if you gave me all the silver and gold and precious stones and pearls in the world I would live only in a place of Torah. For when a man dies there accompany him neither silver nor gold nor precious stones nor pearls, but Torah and good deeds alone.'\" As it is written (Proverbs 6:22): \"In your going forth, it will lead you, in your lying down, it will guard you, and in your waking, it will be your converse.\" \"In your going forth, it will lead you\" — in this world; \"in your lying down it will guard you\" — in the grave; \"in your waking, it will be your converse\" — in the world to come. And thus is it written in the book of Psalms of David, king of Israel (Psalms 119:72): \"Better to me the Torah of Your mouth than thousands in gold and silver,\" and (Chaggai 2:8): \"Mine is the silver and Mine the gold, says the L rd of hosts.\"",
+ "\tFive acquisitions did the Holy One Blessed be He acquire in His world. They are: Torah — one acquisition; heaven and earth — one acquisition; Abraham — one acquisition; Israel — one acquisition; the Temple — one acquisition: Torah — one acquisition. Whence is this derived? From (Proverbs 8:22): \"The L rd acquired me (Torah), the first of His way, before His works of yore.\" Heaven and earth — one acquisition. Whence is this derived? From (Isaiah 66:1): \"Thus says the L rd: 'The heaven is My throne and the earth is My footstool. What is the house that you can build for Me and where is the place of My rest?'\" And (Psalms 104:24): \"How many are Your works, O L rd. You made all of them in wisdom. The earth is full of Your acquisitions.\" Abraham — one acquisition. Whence is this derived? From (Genesis 14:19): \"And he blessed him and he said: 'Blessed is Avram to G-d on high, acquirer of heaven and earth.'\" Israel — one acquisition. Whence is this derived? From (Exodus 15:16): \"Until there pass over Your people, O L rd; until three pass over this people whom You have acquired.\" And (Psalms 16:3): \"For the holy ones (of Israel) in the earth, and the mighty — all my desire is in them.\" The Temple — one acquisition. Whence is this derived? From (Exodus 15:17): \"A place for Your dwelling have You made, O L rd; the Temple, O L rd, have Your hands established.\" And (Psalms 78:54): \"And He brought them to the bound of His holiness, this mountain, which His right hand acquired.\"",
+ "\tEverything that the Holy one Blessed be He created in this world, He created only for His honor, as it is written (Isaiah 43:7): \"All that is called by My name and which I have created for My honor — I have formed it; I have also fashioned it.\" And (Exodus 15:18): \"The L rd will reign for ever and ever.\""
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
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+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002129175",
+ "versionTitle": "The Saying of the Jewish Fathers: Gorfinkle 1913",
+ "status": "locked",
+ "license": "Public Domain",
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+ "actualLanguage": "en",
+ "languageFamilyName": "english",
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+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [],
+ [],
+ [],
+ [
+ "Ben Zoma said, \"Who is wise? He who learns from all men, as it said, 'From all my teachers I have gotten understanding (Psalms 119:99).' Who is mighty? He who controls his passions, as it is said, 'He that is slow to anger is better than the mighty, and he that rules over his spirit than he that takes a city (Proverbs 16:32).' Who is rich? He who rejoices in his portion, as it is said, 'When you eat the labor of your hands, happy are you, and it shall be well with you (Psalms 128:2).' You are happy in this world, and it shall be well with you in the world to come. Who is honored? He who honors others, as it is said, \"For those that honor me I will honor, and those who despise me shall be held in contempt. (I Samuel 2:30).'\"",
+ "Ben Azzai said, \"Hasten to do even a slight precept, and flee from transgression; for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression.\"",
+ "He used to say, \"Despise not any man, and carp not at any thing; for there is not a man that has not his hour, and there is not a thing that has not its place.\"",
+ "Rabbi Levitas of Yavneh said, \"Be exceedingly lowly of spirit, since the hope of man is but the worm.\""
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
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+{
+ "title": "Pirkei Avot",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Pirkei_Avot",
+ "text": [
+ [
+ "Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.",
+ "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.",
+ "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.",
+ "Yose ben Yoezer (a man) of Zeredah and Yose ben Yohanan (a man) of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.",
+ "Yose ben Yochanan (a man) of Jerusalem used to say: Let thy house be wide open, and let the poor be members of thy household. Engage not in too much conversation with women. They said this with regard to one’s own wife, how much more [does the rule apply] with regard to another man’s wife. From here the Sages said: as long as a man engages in too much conversation with women, he causes evil to himself, he neglects the study of the Torah, and in the end he will inherit gehinnom.",
+ "Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.",
+ "Nittai the Arbelite used to say: keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution.",
+ "Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement.",
+ "Shimon ben Shetach used to say: be thorough in the interrogation of witnesses, and be careful with your words, lest from them they learn to lie.",
+ "Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.",
+ "Abtalion used to say: Sages be careful with your words, lest you incur the penalty of exile, and be carried off to a place of evil waters, and the disciples who follow you drink and die, and thus the name of heaven becomes profaned.",
+ "Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.",
+ "He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; one who makes [unworthy] use of the crown [of learning] shall pass away.",
+ "He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?",
+ "Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance.",
+ "Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.",
+ "Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.",
+ "Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16)."
+ ],
+ [
+ "Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.",
+ "Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].",
+ "Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.",
+ "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.",
+ "He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.",
+ "Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.",
+ "He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of Torah, he has acquired life in the world to come.",
+ "Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.",
+ "He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.",
+ "They [each] said three things: Rabbi Eliezer said: Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death. And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.",
+ "Rabbi Joshua said: an evil eye, the evil inclination, and hatred for humankind put a person out of the world.",
+ "Rabbi Yose said: Let the property of your fellow be as precious unto you as your own; Make yourself fit to study Torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of heaven.",
+ "Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for He is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.",
+ "Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor.",
+ "Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.",
+ "He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come."
+ ],
+ [
+ "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be He.",
+ "Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Hananiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself” (Lamentations 3:28).",
+ "Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).",
+ "Rabbi Hananiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.",
+ "Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.",
+ "Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).",
+ "Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.",
+ "Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9). One could [have inferred that this is the case] even when his study proved [too] hard for him, therefore scripture says, “that they do not fade from your mind as long as you live” (ibid.). Thus, he is not mortally guilty unless he deliberately removes them from his heart.",
+ "Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.",
+ "He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.",
+ "Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.",
+ "Rabbi Ishmael said: be suppliant to a superior, submissive under compulsory service, and receive every man happily.",
+ "Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence.",
+ "He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).",
+ "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.",
+ "He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.",
+ "Rabbi Elazar ben Azariah said: Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom, there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no bread, there is no Torah; where there is no Torah, there is no bread. He used to say: one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it, as it is said, “He shall be like a bush in the desert, which does not sense the coming of good. It is set in the scorched places of the wilderness, in a barren land without inhabitant” (Jeremiah 17:6). But one whose deeds exceed his wisdom, to what may he be compared? To a tree whose branches are few but roots are many, so that even if all the winds in the world come and blow upon it, they cannot move it out of its place, as it is said, “He shall be like a tree planted by waters, sending forth its roots by a stream. It does not sense the coming of heat, its leaves are ever fresh. It has no care in a year of drought; it does not cease to yield fruit” (ibid, 17:8). ",
+ "Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days these, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom."
+ ],
+ [
+ "Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).",
+ "Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.",
+ "He used to say: do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.",
+ "Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.",
+ "Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.",
+ "Rabbi Yose said: whoever honors the Torah is himself honored by others, and whoever dishonors the Torah is himself dishonored by others.",
+ "Rabbi Ishmael his son said: he who refrains himself from judgment, rids himself of enmity, robbery and false swearing; But he whose heart is presumptuous in giving a judicial decision, is foolish, wicked and arrogant.",
+ "He used to say: judge not alone, for none may judge alone save one. And say not “accept my view”, for they are free but not you.",
+ "Rabbi Jonathan said: whoever fulfills the Torah out of a state of poverty, his end will be to fulfill it out of a state of wealth; And whoever discards the Torah out of a state of wealth, his end will be to discard it out of a state of poverty.",
+ "Rabbi Meir said: Engage but little in business, and busy yourself with the Torah. Be of humble spirit before all men. If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you",
+ "Rabbi Eliezer ben Jacob said: he who performs one commandment acquires for himself one advocate, and he who commits one transgression acquires for himself one accuser. Repentance and good deeds are a shield against punishment. Rabbi Yochanan Hasandlar said: every assembly which is for the sake of heaven, will in the end endure; and every assembly which is not for the sake of heaven, will not endure in the end.",
+ "Rabbi Elazar ben Shammua said: let the honor of your student be as dear to you as your own, and the honor of your colleague as the reverence for your teacher, and the reverence for your teacher as the reverence of heaven.",
+ "Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.",
+ "Rabbi Nehorai said: go as a [voluntary] exile to a place of Torah and say not that it will come after you, for [it is] your fellow [student]s who will make it permanent in your hand and “and lean not upon your own understanding” (Proverbs 3:5).",
+ "Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous. Rabbi Mathia ben Harash said: Upon meeting people, be the first to extend greetings; And be a tail unto lions, and not a head unto foxes.",
+ "Rabbi Jacob said: this world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banqueting-hall.",
+ "He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.",
+ "Rabbi Shimon ben Elazar said: Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.",
+ "Shmuel Hakatan said: “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from him” (Proverbs 24:17).",
+ "Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].",
+ "Rabbi Elazar Ha-kappar said: envy, lust and [the desire for] honor put a man out of the world.",
+ "He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He."
+ ],
+ [
+ "With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.",
+ "[There were] ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood. [There were] ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.",
+ "With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).",
+ "Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. [With] ten trials did our ancestors try God, blessed be He, in the Wilderness, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22).",
+ "Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.",
+ "Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.",
+ "[There are] seven things [characteristic] in a clod, and seven in a wise man: A wise man does not speak before one who is greater than he in wisdom, And does not break into his fellow’s speech; And is not hasty to answer; He asks what is relevant, and he answers to the point; And he speaks of the first [point] first, and of the last [point] last; And concerning that which he has not heard, he says: I have not heard; And he acknowledges the truth. And the reverse of these [are characteristic] in a clod.",
+ "Seven kinds of punishment come to the world for seven categories of transgression:When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.",
+ "Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.",
+ "There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.",
+ "There are four kinds of temperaments: Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.",
+ "There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.",
+ "There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.",
+ "There are four types among those who frequent the study-house (bet midrash):He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.",
+ "There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve.A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.",
+ "All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.",
+ "Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.",
+ "Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him, as it is said, “He executed the Lord’s righteousness and His decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I Kings 15:30).",
+ "Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit Gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).",
+ "Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah.",
+ "He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.",
+ "Ben Bag Bag said: Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.",
+ "Ben He He said: According to the labor is the reward."
+ ],
+ [
+ "The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.",
+ "Rabbi Joshua ben Levi said: every day a bat kol (a heavenly voice) goes forth from Mount Horeb and makes proclamation and says: “Woe unto humankind for their contempt towards the Torah”, for whoever does not occupy himself with the study of Torah is called, nazuf (the rebuked. As it is said, “Like a gold ring in the snout of a pig is a beautiful woman bereft of sense” (Proverbs 11:22). And it says, “And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets” (Exodus 32:16). Read not haruth [‘graven’] but heruth [‘freedom’]. For there is no free man but one that occupies himself with the study of the Torah. And whoever regularly occupies himself with the study of the Torah he is surely exalted, as it is said, “And from Mattanah to Nahaliel; and Nahaliel to Bamoth” (Numbers 21:19).",
+ "One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor; for so we find with David, king of Israel, who learned from Ahitophel no more than two things, yet called him his master, his guide and his beloved friend, as it is said, “But it was you, a man mine equal, my guide and my beloved friend” (Psalms 55:14). Is this not [an instance of the argument] “from the less to the greater” (kal vehomer)? If David, king of Israel who learned from Ahitophel no more than two things, nevertheless called him his master, his guide and his beloved friend; then in the case of one who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, all the more so he is under obligation to treat him with honor. And “honor’” means nothing but Torah, as it is said, “It is honor that sages inherit” (Proverbs 3:35). “And the perfect shall inherit good” (Proverbs 28:10), and “good” means nothing but Torah, as it is said, “For I give you good instruction; do not forsake my Torah” (Proverbs 4:2).",
+ "Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come. ",
+ "Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.",
+ "Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).",
+ "Great is Torah for it gives life to those that practice it, in this world, and in the world to come, As it is said: “For they are life unto those that find them, and health to all their flesh” (Proverbs 4:22), And it says: “It will be a cure for your navel and marrow for your bones” (ibid. 3:8) And it says: “She is a tree of life to those that grasp her, and whoever holds onto her is happy” (ibid. 3:18), And it says: “For they are a graceful wreath upon your head, a necklace about your throat” (ibid. 1:9), And it says: “She will adorn your head with a graceful wreath; crown you with a glorious diadem” (ibid. 4:9) And it says: “In her right hand is length of days, in her left riches and honor” (ibid. 3:1, And it says: “For they will bestow on you length of days, years of life and peace” (ibid. 3:2).",
+ "Rabbi Shimon ben Menasya said in the name of Rabbi Shimon ben Yohai: Beauty, strength, riches, honor, wisdom, [old age], gray hair, and children are becoming to the righteous, and becoming to the world, As it is said: “Gray hair is a crown of glory (beauty); it is attained by way of righteousness” (Proverbs 16:31), And it says: “The ornament of the wise is their wealth” (ibid. 14:24), And it says: “The glory of youths is their strength; and the beauty of old men is their gray hair” (ibid. 20:29), And it says: “Grandchildren are the glory of their elders, and the glory of children is their parents” (ibid. 17:6), And it says: “Then the moon shall be ashamed, and the sun shall be abashed. For the Lord of Hosts will reign on Mount Zion and in Jerusalem, and God’s Honor will be revealed to his elders” (Isaiah 24:23). Rabbi Shimon ben Menasya said: these seven qualities, which the sages have listed [as becoming] to the righteous, were all of them fulfilled in Rabbi and his sons.",
+ "Rabbi Yose ben Kisma said: Once I was walking by the way when a man met me, and greeted me and I greeted him. He said to me, “Rabbi, where are you from?” I said to him, “I am from a great city of sages and scribes”. He said to me, “Rabbi, would you consider living with us in our place? I would give you a thousand thousand denarii of gold, and precious stones and pearls.” I said to him: “My son, even if you were to give me all the silver and gold, precious stones and pearls that are in the world, I would not dwell anywhere except in a place of Torah; for when a man passes away there accompany him neither gold nor silver, nor precious stones nor pearls, but Torah and good deeds alone, as it is said, “When you walk it will lead you. When you lie down it will watch over you; and when you are awake it will talk with you” (Proverbs 6:22). “When you walk it will lead you” in this world. “When you lie down it will watch over you” in the grave; “And when you are awake it will talk with you” in the world to come. And thus it is written in the book of Psalms by David, king of Israel, “I prefer the teaching You proclaimed to thousands of pieces of gold and silver” (Psalms 119:72), And it says: “Mine is the silver, and mine the gold, says the Lord of Hosts” (Haggai 2:8).",
+ "Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 14:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).",
+ "Whatever the Holy Blessed One created in His world, he created only for His glory, as it is said: “All who are linked to My name, whom I have created, formed and made for My glory” (Isaiah 43:7), And it says: “The Lord shall reign for ever and ever” (Exodus 15:18).
Said Rabbi Hananiah ben Akashya: It pleased the Holy Blessed One to grant merit to Israel, that is why He gave them Torah and commandments in abundance, as it is said, “The Lord was pleased for His righteousness, to make Torah great and glorious” (Isaiah 42:21)."
+ ]
+ ],
+ "versions": [
+ [
+ "Mishnah Yomit by Dr. Joshua Kulp",
+ "http://learn.conservativeyeshiva.org/mishnah/"
+ ]
+ ],
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
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new file mode 100644
index 0000000000000000000000000000000000000000..76d2c5b9d3618dabad96133174ece9dc6d97b4f8
--- /dev/null
+++ "b/json/Mishnah/Seder Nezikin/Pirkei Avot/English/\303\211tica dos Pais, Tradu\303\247\303\243o por Bruno Manuel dos Anjos Marques Albano, 2023 [pt].json"
@@ -0,0 +1,142 @@
+{
+ "language": "en",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.sefaria.org/texts",
+ "versionTitle": "Ética dos Pais, Tradução por Bruno Manuel dos Anjos Marques Albano, 2023 [pt]",
+ "versionNotes": "",
+ "actualLanguage": "pt",
+ "languageFamilyName": "portuguese",
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "Moshe recebeu a Torá do Sinai e a transmitiu a Yehoshua, e Yeshoshua por sua vez aos Anciãos e os Anciãos aos Profetas, e os Profetas transmitiram isto aos Homens da Grande Assembléia. Eles disseram três coisas: Sê deliberado no juízo, levanta muitos discípulos e faz uma cerca para a Torá.",
+ "Shimon, o Justo, era dos últimos (sobreviventes) da Grande Assembléia. Ele dizia: \"Em três coisas baseia-se o mundo: na Torá, no serviço e nos atos de compaixão\". (Nota do tradutor: o estudo da Torá está aberto a todos os seres humanos que a queiram com verdadeiro amor)",
+ "Antigonos, homem de Sokho, recebeu de Shimon, o Justo. Ele dizia: \"Não sejas como os servos que estão servir o mestre a fim de receber uma recompensa, mas antes como servos que estão servir o mestre sem ser para receber uma recompensa; e que o temor do Céu esteja sobre ti\".",
+ "Yose ben Yoezer, homem de Tsreida, e Yose ben Yochanan, homem de Jerusalém, recebeu deles. Yose ben Yoezer diz: \"Que a tua casa seja uma casa de reunião para os Sábios, torna-te sujo no pó dos seus pés e bebe as suas palavras com sede.\"",
+ "Yose ben Yochanan, homem de Jerusalém, diz: \"Que a tua casa seja aberta, que os pobres sejam membros de tua casa e não aumentes a conversa com a tua mulher.\" Eles assim declararam com a sua esposa; ainda mais com a esposa de seu amigo. A partir disso, os sábios disseram: \"Toda vez que um homem aumenta a conversa com a mulher, ele causa o mal a si próprio e negligencia as palavras da Torá; e, no seu fim, ele herda o Geihinam (nota do tradutor: Geihinam= Purgatório, o Judaísmo não acredita em Inferno permanente como no Cristianismo. O Judaísmo valoriza muito o papel da mulher como pilar da família e muitas mulheres foram grandes no estudo da Torá p.ex: as filhas de RaSHI, possivelmente o texto prende-se com a postura da mulher do sábio em questão assim como a mulher do seu amigo) .\"",
+ "Yehoshua ben Perachiah e Nitai de Arbel receberam (o ensino) deles. Yehoshua ben Perachia diz: \"Faz de ti mesmo um mentor, arranja para ti um amigo e julgue todas as pessoas como meritórias\".",
+ "Nitai de Arbel diz: \"Distância [tu mesmo] de um vizinho ruim, não faças amizade com um malfeitor e não te desesperes da punição.\" (Nota do tradutor: da Punição Divina, mais justa e conhecedora dos corações humanos)",
+ "Yehuda ben Tabai e Shimon ben Shetach receberam (o ensino) deles. Yehuda ben Tabai diz: \"Não te faças como o conselheiro dos juízes; e quando os arguidos estiverem diante de ti, eles devem ser como malfeitores aos teus olhos; e quando eles forem dispensados diante de ti, eles devem ser merecedores aos teus olhos - quando eles aceitarem o julgamento \".",
+ "Shimon ben Shatach diz: \"Examina cuidadosamente as testemunhas, mas tem cuidado com suas palavras, para que elas não aprendem a mentir.\"",
+ "Shemayah e Avtalyon receberam deles. Shemayah diz: \"Ama o trabalho, odeia cargos de poder e não te familiarizes com o governo\". (Nota da tradução: ao longo da história, sempre que houve judeus em cargos de poder nos países em que viviam, isso por vezes alimentava invejas e perseguições às comunidades locais, sem ter o apoio das autoridades que as ignoravam. José, filho de Jacob (Israel) sofreu isso na pele, tendo sido o primeiro de vários que podemos citar)",
+ "Avtalyon diz: \"Sábios, sejam cuidadosos com as vossas palavras, para que não sejam obrigados a uma situação de exílio e sejam exilados para o lugar de águas malignas, e os estudantes que seguirem depois de ti bebam e morram, profanando assim o nome do Céu\".",
+ "Hillel e Shammai receberam (o ensino) deles. Hillel diz: \" Que sejas dos discípulos de Aharon (nt: Aarão, irmão mais velho de Moisés), amando a paz e buscando a paz, amando as criaturas e aproximando-as da Torá.\"",
+ "Ele dizia: \"Espalha um nome, perde o teu nome. E quem não aumenta [o conhecimento] pára. E quem não estuda está sujeito a morrer. E aquele que faz uso da coroa [da aprendizagem] passa (NT: vive) . \"",
+ "Ele [o rabino Hillel] costumava dizer: Se eu não sou para mim, quem será para mim? E quando estou sozinho, o que sou eu? E se não for agora, então quando?",
+ "Shammai diz: \"Faz da tua Torá [o teu estudo] fixa, diz pouco e faz muito, e recebe todas as pessoas com uma aparência agradável\".",
+ "Rabban* Gamliel diz: \"Arranja para ti mesmo um mentor, remove-te da dúvida e não dês dízimos com frequência (apenas) por estima\".",
+ "Shimon, o seu filho, diz: \"Todos os meus dias eu cresci entre os Sábios, e não encontrei nada de bom para o corpo exceto o silêncio. E a exposição [da Torá] não é o que é o essencial, mas (sim) a ação. E seja quem for aumenta as palavras traz pecado \".",
+ "Rabban* Shimon ben Gamliel diz: \"Em três coisas o mundo está baseado: no juízo, na verdade e na paz, como é dito (Zacarias 8:16), 'julga a verdade e a justiça da paz nas tuas portas'\"."
+ ],
+ [
+ "Rabi [Yehuda haNasi ] disse: Qual é o caminho certo que uma pessoa deve escolher para si mesmo? Qualquer que seja o caminho que seja [louvável] para a pessoa que o adotou, e louvável para ele de [outros] povos. E sejas tão cuidadoso com um mandamento leve assim como com um pesado, pois tu não conheces a recompensa dada [pelo cumprimento] dos [respectivos] mandamentos. Além disso, considera a perda [que pode ser sustentada através do cumprimento] de um mandamento contra a recompensa [que pode ser obtida] por [cumpri-la]. E [considera] o ganho [que pode ser obtido através do cometer ] de uma transgressão contra a perda [que pode ser sustentada] por [cometê-lo]. Fica de olho em três coisas, e tu não virás a pecar: Sabe o que está acima de ti: Um Olho que vê, e um Ouvido que ouve, e todas as tuas ações estão escritos num livro. (Nota do tradutor: considera-se que no período entre Rosh HaShaná e Yom Kippur, o Eterno (BH) lê todas as acções das criaturas vivas ao consultar o Livro da Vida, verificando que vive no próximo ano e quem termina a sua existência, por esse motivo os judeus consideram estes dias como um período de séria reflexão e arrependimento)",
+ "Rabban Gamliel, o filho do rabino Yehudah HaNasi disse: Excelente é o estudo da Torá em conjunto com uma ocupação mundana ; pois o esforço [gasto] em ambos faz com que o pecado seja esquecido. E todo [o estudo da] Torá na ausência de uma ocupação mundana não dá em nada no final e leva ao pecado. E todos os que trabalham para a comunidade, (que) trabalham para o nome do céu; porque o mérito dos seus antepassados os sustenta, e a sua justiça (tsidkatam) durará para sempre. E quanto a ti [que trabalhas para a comunidade, Deus diz:] Eu dou-te uma grande recompensa, como se tu mesmo tivesses feito isso (por conta própria).",
+ "Tem cuidado com o governo, pois eles aproximam-se de um homem apenas quando precisam dele. Eles parecem ser bons amigos nos bons tempos, mas eles não o apoiam na hora de seus problemas. (Nota do tradutor: diz a tradição judaica que a família de Yehuda Ha-Hasi (editor da Mishná) era muito próxima do poder imperial romano, sendo essa proximidade usada para beneficiar a comunidade local da Terra de Israel. Porém, quando havia problemas com esse poder (no caso das sucessões dos Césares) ou não lhes interessava, a comunidade era abandonada à sua sorte. Não nos esqueçamos que isto coincidiu com a época de Marco Aurélio, sendo que a morte de ambos significou para uns o início da decadência do Império Romano (na época clássica) e no caso de HaNasi isso significou o início do fim da ascendência da Terra de Israel no assuntos Judaicos a favor das comunidades no estrangeiro, o que se manteria até 1948. Mas basicamente, significa manter uma posição crítica e independência aos que detêm o poder, por exemplo, na altura de cumprir promessas eleitorais.)",
+ "Ele estava acostumado a dizer: Faz a Sua vontade [de Deus] gostar da tua vontade, para que Ele faça a tua vontade como a Sua vontade. Anule a tua vontade à Sua vontade, para que Ele anule a vontade dos outros à tua vontade.
Hillel diz: Não te separes da comunidade. (Nota: a vida em isolamento não permite crescimento espiritual. Sabe bem ter momentos a só, mas nunca em isolamento)
Não acredites em ti mesmo até o dia da tua morte. (Nota: não sejas tão convencido)
Não julgues o teu companheiro até estares no lugar dele. (Nota: não te ponhas condenar de forma leviana)
Não digas algo que não possa ser ouvido, pois no final será ouvido. (Nota: evita a má língua=Lashon Hará, pois é um boomerang que irá magoar de uma forma ou outra a pessoa que a profere)
Não digas: \"Quando eu estiver disponível, irei estudar [Torá]\", para que tu nunca fiques disponível.",
+ "Ele estava acostumado a dizer: Um labrego não pode temer o pecado. Uma pessoa ignorante não pode ser piedosa. Uma pessoa propensa a ter vergonha não pode aprender. Uma pessoa impaciente não pode ensinar. Nem todos os que se envolvem em muitos negócios se tornam sábios.
Em um lugar onde não há humanidade, esforça-te para seres humano.",
+ "Ele também viu uma caveira a flutuar em cima da água. Ele disse (para ela): \"Desde que tu afogaste [outros, outros] afogaram-te. E no final, aqueles que te afogaram serão também afogados.",
+ "Ele estava acostumado a dizer: quanto mais carne, mais vermes.
Quanto mais posses, mais preocupação.
Quanto mais esposas, mais feitiçaria.
Quanto mais servas, mais lascívia.
Quanto mais servos, mais roubo.
Quanto mais Torá, mais vida.
Quanto mais sentado [e estudares], mais sabedoria.
Quanto mais conselhos, mais compreensão.
Quanto mais caridade, mais paz.
Aquele que tem um bom nome, adquiriu para si mesmo (uma coroa).
Aquele que adquiriu palavras da Torá adquiriu para si a vida do mundo vindouro.",
+ "Rabban Yochanan ben Zakkai recebeu [a tradição] de Hillel e Shammai . Ele costumava dizer: Se tu aprendeste muita Torá, não dês muito crédito a ti mesmo, porque para isso tu foste criado.
O rabino Yochanan ben Zakkai teve cinco estudantes: rabino Eliezer ben Horkenos, rabino Yehoshua ben Chananya, rabino Yosi o sacerdote, rabino Shimon ben Netanel e rabino Elazar ben Arakh .
Ele contava seus elogios: O rabino Eliezer ben Horkenos é um buraco coberto de gesso que não perde uma gota. O rabino Yehoshua ben Chananya - feliz foi quem deu à luz a ele! O rabino Yosi, o Sacerdote, é piedoso. O rabino Shimon ben Netanel teme o pecado. E o rabino Elazar ben Arakh é uma fonte sempre fortificante.
Ele [ Rabban Yochanan ben Zakkai ] costumava dizer: Se todos os sábios de Israel estivessem de um lado da balança, e o rabino Eliezer ben Horkenos estivesse do outro lado, ele [o rabino Eliezer] superaria todos eles. Abba Shaul disse em seu nome que se todos os sábios de Israel, incluindo o rabino Eliezer ben Horkenos, estivessem de um lado da balança, e o rabino Elazar ben Arakh estivesse do outro lado, ele [rabino Elazar] superaria todos eles.",
+ "Ele disse a eles: Saiam e vejam o caminho reto a que uma pessoa deve se apegar .
O rabino Eliezer diz: Um bom olho.
Rabbi Yehoshua diz: Um bom amigo.
O rabino Yosi diz: Um bom vizinho.
Rabino Shimon diz: Vendo as conseqüências das suas ações.
Rabino Elazar diz: Um bom coração.
Ele disse a eles: Eu vejo as palavras do Rabino Elazar ben Arakh [tão melhores do que] todas as suas, porque suas palavras estão incluídas nas dele.
Ele disse a eles: Saiam e vejam o que é um caminho maligno do qual uma pessoa se deve distanciar .
O rabino Eliezer diz: Um mau olho.
Rabino Yehoshua diz: Um mau amigo.
O rabino Yosi diz: Um vizinho ruim.
Rabino Shimon diz: Alguém que pede emprestado, mas não paga. Pedir emprestado a uma pessoa é como pedir emprestado ao Omnipresente bendito seja Ele, como diz (Salmos 37:21) \"Os ímpios tomam emprestado e não pagam, mas o justo dá graciosamente\".
Rabino Elazar diz: Um coração ruim.
Ele disse-lhes: Eu vejo as palavras do rabino Elazar ben Arakh [tão melhores do que] todas as suas, pois suas palavras estão incluídas nas dele.",
+ "Eles disseram três coisas.
O rabino Eliezer diz: A honra do teu amigo deve ser tão querida para ti quanto a tua, não seres fácil de irritar e arrependeres-te um dia antes de sua morte. E aquece-te pelo fogo dos Sábios, mas tem cautela em torno das suas brasas para que tu não sejas queimado, pois a sua mordida é a mordida de uma raposa, e o ferrão deles é o ferrão de um escorpião, e o assobio deles é o assobio de um Serafim, e todas as suas palavras são como brasas ardentes.",
+ "Rabino Yehoshua diz: O mau olhado, a inclinação ao mal e o ódio das criações removem uma pessoa do mundo.",
+ "Rabi Yosi diz: O dinheiro do teu amigo deve ser tão precioso para ti quanto o teu. Prepara-te para estudares a Torá, pois não é uma herança para ti. Todas as tuas ações devem ser por motivo (nota: honra) do céu.",
+ "Rabino Shimon diz: Tem cuidado na recitação de Shema (e orares). Quando tu orares, não faças a tua oração fixa, antes as orações por misericórdia e súplica diante do Omnipresente, bendito seja Ele, como diz (Joel 2, 13), \"Pois Ele é gracioso e misericordioso, paciente e cheio de bondade, pronto a renunciar às suas ameaças \".
E não sejas mau aos teus próprios olhos.",
+ "Rabbi Elazar diz: Sê diligente em estudares a Torá e aprenderes o que responder àquele que difama a Torá. Sabe antes de mais para quem tu trabalhas - o Mestre do teu trabalho é de confiança para pagar-te o teu salário da tua atividade.",
+ "O rabino Tarfon disse: O dia é curto e o trabalho é muito, e os trabalhadores são preguiçosos e a recompensa é grande, e o Mestre da Casa está a pressionar. (Nota: aproveita cada dia da tua vida para seres um pouco melhor perante Deus)",
+ "Ele costumava dizer: não é da tua responsabilidade terminares o trabalho, mas também tu não estás livre para desistir dele. Se tu aprendeste muita Torá, a tua recompensa será muita; e o Mestre do teu trabalho é digno de confiança para pagar-te o salário pela tua atividade. E sabes que a entrega de recompensa aos justos está no futuro por vir. (nota: tu fazes parte de uma longa linhagem quando estudas o Pirkei Avot, que continuará muito depois de terminares os teus dias. Deus contará os teus esforços que sentirás a nível espiritual, seja agora, seja no Mundo vindouro)"
+ ],
+ [
+ "Akavia ben Mahalalel diz: Fica de olho em três coisas, e tu não virás a pecar: aprende de onde vieste, para onde tu estás a ir, e diante de quem tu estás destinado a dar contas e justificação. De onde vieste? De uma gota podre. E para onde tu estás a ir? Para um lugar de poeira, minhocas e vermes. E perante Quem tu estás destinado a dar contas e justificação? Diante do Rei dos reis, o Santo, abençoado seja Ele.",
+ "O rabino Chanina, o sumo sacerdote adjunto, diz: Ora pelo bem-estar do Governo, pois, não fosse pelo medo do mesmo, o ser humano engoliria seu semelhante vivo. (Nota do tradutor: na história do povo Judeu, sempre que a autoridade do Estado ou da Coroa fraquejava, a criminalidade e o anti-semitismo aumentava. Basicamente, se a força da Lei declina, o ser humano torna-se predador do seu semelhante, pois não sente as consequências dos seus actos e abre as portas aos piores horrores, conforme a história humana já demonstrou.)
Rabino Chananya ben Teradyon diz: Dois que estejam sentados a comer juntos e onde não haja palavras de Torá [faladas] entre eles, é uma sessão de trocistas, como é dito (Salmos 1: 1): “[Feliz é o homem que tem ] ... não sentou na sessão dos trocistas. “Mas dois que estejam sentados juntos e que haja palavras da Torá [faladas] entre eles, a Presença Divina está com eles, pois como é dito (Malaquias 3:16): “Então aqueles que temeram o Senhor falaram uns com os outros, e o Senhor reconheceu e ouviu, e um livro de recordação foi escrito diante dele, para aqueles que temeram o Senhor e para aqueles que pensavam em Seu Nome. ”Eu não tenho [apoio bíblico para isso], exceto [no caso de] dois. Onde [há prova de] que mesmo [quando há somente] uma [pessoa estudando a Torá], o Santo, abençoado seja Ele, determina uma recompensa para ele? Como é dito (Lamentações 3:28): “Ele senta-se sozinho e fica em silêncio, já que ele recebe [uma recompensa] por isso. \"",
+ "Rabino Shimon diz: Três que comam numa mesa e não tenham dito palavras da Torá - é como se eles comessem das oferendas dos mortos, assim como é dito (Isaías 28: 8): \"Pois todas as mesas estão cheios de vômito e fezes perante o Omnipresente \". No entanto, três que comam numa mesa e digam sobre ela as palavras da Torá - é como se comessem da mesa do Omnipresente, bendito seja Ele, como é dito (Ezequiel 41:22): \"E ele disse-me que esta é a mesa que está diante do Senhor \".",
+ "Rabino Chananya ben Chakhinai diz: Aquele que fica acordado à noite, que caminha sozinho numa estrada, e aquele que transforma o seu coração em preguiça, tal pessoa é responsável pela [perda da] sua vida.",
+ "Rabbi Nechunya ben Hakanah diz: Qualquer um que aceite o jugo da Torá sobre si mesmo, é-lhe tirado o jugo do governo e o jugo do caminho do mundo* (*Derekh Eretz). E todo aquele que tira de si o jugo da Torá, põe sobre ele o jugo do governo e o jugo dos caminhos do mundo.",
+ "Rabino Chalafta [ben Dosa ] de Kfar Chananiah diz: Dez que estejam sentados juntos e a estudar a Torá, a Presença Divina* (*Shekhinah) repousa entre eles, pois como é dito (Salmos 82: 1): “Deus está na assembleia de Deus. “E de onde [há prova de que isso é verdade] mesmo [quando há apenas] cinco? Como se diz (Amós 9: 6): “E Ele fundou a sua aliança sobre a terra. ”E onde até três? Como se diz (Salmo 82: 1): “No meio dos juízes, Ele julga. ”E onde até mesmo entre dois? Como se diz (Malaquias 3:16): “Então aqueles que temeram o Senhor falaram uns com os outros, e o Senhor reconheceu e ouviu. ”E onde até mesmo um? Como é dito (Êxodo 20:20 (20:21 no NJPS): “Em todo lugar onde eu faço o Meu Nome ser mencionado, irei ter contigo e abençoar-te. \"",
+ "Rabbi Elazar, homem de Bartuta, diz: Dá-lhe do que é Dele, pois o teu e o seu são Dele, e assim como David diz: \"Pois tudo vem de Ti, e das Tuas mãos damos a Ti\" (I Crônicas 29:14). Rabbi Shimon diz: Aquele que está andar no caminho e a repetir os seus estudos, se interromper os seus estudos e dizer: \"Que linda é esta árvore! E quão agradável é este campo recém lavrado!\" - As Escrituras consideram-no como se ele fosse responsável pela perda de sua vida. (Nota: menciona aquele que observando a beleza da Criação, não louva o Seu Autor e começa descuidar a sua vida espiritual, agindo como se perdesse a vida. No SIDDUR *(livro de orações diárias do Judaísmo) existem muitas bênçãos diárias que louvam Deus em toda a sua criação.)",
+ "Rabino Dostai beRebbe Yannai, em nome do rabino Meir, diz: Qualquer um que se esquece uma coisa de seus estudos - a Escritura considera-o como se ele fosse o responsável pela perda de sua vida, pois como é dito (Deuteronômio 4: 9): guarda a tua vida diligentemente, para que não te esqueças das coisas que os teus olhos viram. Poder-se-ia [suponha que esta afirmação se aplique] mesmo àqueles cujos estudos o tenham ultrapassado; portanto, o verso indica: \"e para que não partam do teu coração todos os dias da tua vida\" - ele não é responsável pela [perda da] sua vida até que ele se sente e [intencionalmente] os retire do seu coração.",
+ "O rabino Chanina ben Dosa diz: Qualquer um, cujo medo do pecado, preceda a sua sabedoria, a sua sabedoria perdura. E qualquer um cuja sabedoria preceda o seu medo do pecado, sua sabedoria não perdura.
Ele também diria: Qualquer um, cujas ações sejam mais abundantes do que a sua sabedoria, a sua sabedoria perdura.
E qualquer um, cuja sabedoria seja mais abundante que as suas ações, a sua sabedoria não perdura. (Nota da tradução: os sábios condenam aqueles que se acham muito sábios mas agem em contrário, tratando-se de uma forma de pedantismo)",
+ "Ele diria: Qualquer um de quem o Espírito da Criação (n.t: D’S ou a presença Divina=Shekhinah) encontra prazer, nele o espírito de Deus encontra prazer. E qualquer um de quem o Espírito de criação não encontra prazer, dele o espírito de Deus não encontra prazer.
O rabino Dosa ben Harkinus diz: [o sono da manhã], o vinho do meio-dia, as conversas das crianças e as assembléias dos Am Ha'arets (n.t: pessoas ignorantes, que são negligentes na observação dos dízimos e leis de pureza) removem uma pessoa do mundo.",
+ "O rabino Elazar de Modi'in diz: Aquele que profana o Kodeshim (material sagrado); aquele que profana os feriados; aquele que branqueia (envergonha) o rosto de outro em público; aquele que anula o pacto de Abraão, nosso pai, a paz esteja com ele; aquele que revela significados na Torá que sejam, contrários à lei, mesmo que ele tenha conhecimento de Torá e boas ações, ele não tem parte no mundo vindouro.",
+ "O rabino Yishmael diz: \"Sê simpático a um idoso, agradável a um jovem e cumprimenta cada pessoa com alegria\".",
+ "Rabbi Akiva diz: Brincadeira e leviandade conduzem à promiscuidade.
A tradição é uma cerca de proteção ao redor da Torá.
Os dízimos são uma cerca de salvaguarda em torno da riqueza.
Os votos são uma cerca de proteção em torno da abstinência.
Uma cerca de proteção em torno da sabedoria é o silêncio.",
+ "Ele diria: Amado é o ser humano, dado que ele é criado à imagem [de Deus].
Um amor mais profundo - é revelado a ele que é criado à imagem (divina), como diz (Gênesis 9: 6): \"pois à imagem de Deus Ele fez o ser humano\". Amado é Israel, pois são chamados filhos do Omnipresente.
Um amor mais profundo - revela-se a eles que são chamados filhos de Deus, como diz (Deuteronômio 14: 1): \"Vocês são os filhos do Senhor, vosso Deus\". Amado é Israel, desde que um instrumento precioso foi dado a eles. Um amor mais profundo - é lhes revelado o precioso instrumento com o qual o mundo foi criado foi dado a eles, como se diz (Provérbios 4: 2): \"Pois uma boa lição eu tenho-te dado; não abandones o meu ensino.\"",
+ "Tudo está previsto e o livre arbítrio é dado, e com bondade o mundo é julgado. E tudo está de acordo com a maioria das acções. (nota da tradução: basicamente as linhas gerais da Vida estão escritas, compete-nos dar-lhe o seu sentido e escrever o que pode vir a ser a sua interpretação, ou seja, temos de escrever a nossa parte, a nossa história.)",
+ "Ele diria: tudo está dado como garantia, e uma rede é lançada sobre toda a vida. A loja está aberta, e o lojista concede crédito, e a contabilidade está aberta, e a Mão escreve, e todos que querem pedir emprestado podem vir emprestar, e os cobradores vão constantemente às cobranças diárias e cobram o pagamento ao ser humano - com o seu conhecimento ou sem o seu conhecimento - e eles têm aquilo sobre o qual confiar, e o seu juízo é juízo verdadeiro, e tudo está preparado para a festa.",
+ "Rabi Elazar ben Azarias diz: Se não há Torá, não há ocupação mundana; se não há ocupação mundana, não há Torá.
(nota da tradução: não se pode ser crente sem ter uma ocupação do dia-a-dia, pois não se tem noção do que custa a vida)
Se não há a sabedoria, não há medo; se não houver o medo, não há sabedoria.
Se não há o entendimento, não há o conhecimento; se não há conhecimento, não há entendimento.
Se não há a farinha, não há a Torá; se não há Torá, não há farinha.
(nota da tradução: não se pode ser crente com fome)
Ele diria: Alguém cuja sabedoria excede seus feitos, a que ele é comparado? Para uma árvore cujos ramos são muitos, mas cujas raízes são poucas; e o vento vem e arranca e vira de cabeça para baixo; como é dito; \"E ele será como um zimbro solitário no deserto e não verá quando o bem chegar, mas habitará os lugares ressequidos do deserto, uma terra salgada que é inabitável.\" (Jeremias 17: 6).
Mas aquele cujos actos excedem a sua sabedoria, como ele será? Como uma árvore cujos ramos são poucos, mas cujas raízes são muitas; já que mesmo que todos os ventos do mundo venham e soprem sobre ela, eles já não a tiram do seu lugar, pois como é dito; Ele será como uma árvore plantada junto às águas, e estenderá as suas raízes à beira do rio, e não perceberá quando vier o calor, mas a sua folha permanecerá fresca; e isto não será perturbado no ano da seca, nem deixará de dar frutos \". (Jeremias 17: 8).",
+ "Rabino Eliezer ben Chisma diz: [as leis de] Kinin (oferendas de aves) e os primórdios de Niddah (menstruação), estes são o corpo das leis. (nota da tradução: toda a tradição rabínica e Lei Judaica baseia-se em factos do dia-a-dia, sendo por vezes chocante para alguns o terra-a-terra de alguns comentários)
Os cálculos astronômicos e a Gematria [cálculos numéricos] são os condimentos para a sabedoria."
+ ],
+ [
+ "Ben Zoma diz: Quem é sábio? Aquele que aprende com todos os seres humanos, como se diz: \"Adquiri sabedoria de todos os meus mestres\" (Salmo 119: 99).
Quem é poderoso? Aquele que conquista o seu impulso, pois como se diz, \"a lentidão para a ira é melhor do que um poderoso e o soberano de seu espírito do que o conquistador de uma cidade\". (Provérbios 16:32).
Quem é rico? Aquele que é feliz com a sua sorte, como se diz: \"Quando tu comeres do trabalho das tuas mãos, tu serás feliz e estarás bem contigo\" (Salmos 128: 2). \"Tu serás feliz\" neste mundo, e \"estarás bem contigo\" no mundo vindouro.
Quem é honrado? Aquele que honra os seres criados, como diz: \"Para aqueles que Me honram, eu o honrarei; e aqueles que Me desprezam serão desprezados \" (I Samuel 2:30).",
+ "Ben Azai diz: Corre para fazer um mandamento fácil a respeito de um difícil, e foge do pecado; dado que um mandamento leva a outro mandamento, e um pecado leva a outro pecado; já que a recompensa por um mandamento é outro mandamento, e a recompensa por um pecado é outro pecado.",
+ "Ele dizia: Não menosprezes ninguém e não fujas de nada . Porque não tens homem algum que não tenha a sua hora e não tenha coisa alguma que não tenha o seu lugar.",
+ "Rabi Levitas, um homem de Yavneh, diz: Sê muito, muito humilde em espírito, pois a esperança do homem são os vermes. Rabino Yochanan ben Beroka diz: Qualquer um que profanar o Nome do Céu secretamente, eles o punem publicamente. Não há diferenciação entre não-intencional e intencional quando se trata de profanação do Nome.",
+ "O rabino Yishmael, seu filho, diz: Aquele que estuda a Torá para ensinar, terá a oportunidade de estudar e ensinar. Quem estuda para praticar, terá a oportunidade de estudar, ensinar, observar e praticar. Rabino Tzadok diz: Não faças com que [a Torá] seja uma coroa para engrandecer, e não como uma pá com a qual possas cavar dentro deles. E assim Hillel costumava dizer: E aquele que faz uso da coroa [de aprender] passa. A partir daqui tu aprendes que qualquer um que se beneficia (nota: ganha lucro) das palavras da Torá remove sua vida do mundo. (nota da tradução: é considerado vergonhoso pelos sábios que se use a Torá para fins lucrativos ou para pavonear-se)",
+ "Rabino Yosi diz: Qualquer um que honre a Torá – o seu corpo será honrado pela Criação. Qualquer um que profanar a Torá – o seu corpo será profanado pela Criação.",
+ "Rabino Yishmael, o seu filho, diz: Aquele que se abstém de julgar - remove de si mesmo a inimizade, roubo e juramento falso. Aquele que é indiferente em dar decisões legais é um espírito imbecil, perverso e arrogante.",
+ "Ele diria: Não julgues sozinho, pois não há juiz solitário além de um [Deus]. E não digas: \"Aceita a minha opinião\", pois a eles são permitidos e não a ti.",
+ "Rabino Yonatan diz: Qualquer um que implemente a Torá na pobreza, no fim irá implementá-la em riqueza. E qualquer um que desconsidere a Torá em riqueza, no final a desconsiderará na pobreza.",
+ "O rabino Meir diz: Minimiza os negócios e envolve-te na Torá. Sejas humilde de espírito diante de todos. Se tu negligenciares a Torá, muitas razões para negligenciares isso serão apresentadas a ti. E se tu trabalhares na Torá, [Ele (Deus)] terá recompensa abundante para conceder-te.",
+ "O rabino Eliezer ben Yaakov diz: Aquele que cumpre um único mandamento adquire um único defensor. Quem faz um único pecado adquire um único promotor. O arrependimento e as boas ações são como um escudo contra a punição. Rabbi Yochanan, o sapateiro, diz: “Toda a reunião que é pelo Céu, o seu objectivo é para durar. E toda a reunião que não seja por causa do Céu, o seu fim não será duradouro.",
+ "Rabino Elazar ben Shamua diz: Deixe a honra do teu aluno ser querida para ti como a tua, e a honra do teu próximo como a reverência de teu professor, e a reverência de teu professor como a reverência do Céu.",
+ "Rabino Yehuda diz: Tem cuidado no estudo, pois um erro no estudo (N.T estudo da Torá) é considerado uma transgressão intencional.
Rabbi Shimon diz: Existem três coroas: a coroa da Torá, a coroa do sacerdócio e a coroa da monarquia - mas a coroa de um bom nome supera todas elas.",
+ "Rabi Nehorai diz: Exila-te a um lugar com Torá e não digas que isso irá seguir-te depois de ti, que os teus colegas o tornarão teu. Não confies na tua compreensão.",
+ "Rabino Yanai diz: Não temos [a capacidade de explicar] a tranquilidade dos ímpios ou até mesmo o sofrimento dos justos. O rabino Mattia ben Charash diz: Que sejas o primeiro a cumprimentar todas as pessoas e sejas (como) uma cauda para os leões, e não sejas uma cabeça para as raposas.",
+ "Rabbi Yaakov diz: Este mundo é como um corredor antes do mundo vindouro. Fixa-te no corredor para que tu possas entrar na sala de estar.",
+ "Ele diria: Uma hora de arrependimento e boas ações neste mundo é melhor do que em todo o tempo no mundo vindouro. E uma hora de prazer no mundo vindouro é melhor que todo o tempo neste mundo.",
+ "Rabino Shimon ben Elazar diz: Não acalmes a ira do teu amigo no momento de sua ira; não o consagrem no momento em que o seu falecido (nota: os pais) se depara com ele; não o questione na hora de seu voto; e não procure vê-lo no momento de sua humilhação.",
+ "Shmuel, o Jovem, diz: (Provérbios 24: 17-18) \"Quando o teu inimigo cair, não sejas feliz, e quando ele tropeçar, não deixes o teu coração alegrar-se. Para que Deus não veja e seja mau aos Seus olhos e Ele se desvie dele [do inimigo] a Sua raiva \".",
+ "Elisha ben Abuya diz: Aquele que aprende quando criança é comparado com o quê? Com tinta escrita em novo pergaminho. E quem aprende como ancião é comparado com o que? Com tinta escrita em pergaminho raspado. Rabino Yose bar Yehuda, homem de Kfar HaBavli, diz: Aquele que aprende com os jovens é comparado com o quê? Com quem come uvas verdes e bebe vinho da sua prensa. E quem aprende com os anciãos é comparado com o quê? Com quem come uvas maduras e bebe vinho envelhecido. Rebbi diz: Não olhes para o jarro, mas para o que está nele. Pois existem novos jarros cheios de velhos e antigos (vinhos) que não têm nem novidades dentro deles.",
+ "Rabino Elazar HaKapor diz: Inveja, luxúria e honra conduzem um ser humano deste mundo. (NT: menciona-se a honra no sentido negativo, como p.ex as vendettas)",
+ "Ele diria: Aqueles que nascem vão morrer, e aqueles que estão mortos serão ressuscitados, e os vivos serão julgados. [É necessário] saber, tornar conhecido e tornar-se consciente de que Ele é Deus, Ele é o Criador, Ele é o Criador, Ele é o Espectador, Ele é o Juiz, Ele é a Testemunha, Ele é o Litigante e Ele está destinado a julgar. (nt: usando como base a teologia negativa de Maimonides, conforme mencionada no Guia dos Perplexos, apesar de se usar o termo Ele, não é errado usar o termo Ela, pois Deus contém em Si o feminino e o negativo, daí o uso da expressão Shekinhah=Presença Divina no feminino, como termo de equilíbrio.)
Bendito seja aquele que não tem diante Dele nada de errado, nem de esquecimento, nem de respeito de pessoas, nem de suborno, pois tudo é d’Ele. E saiba que tudo está de acordo com o cálculo. E não deixes que o teu [mal] impulso assegure que o mundo dos mortos é um lugar de refúgio para ti; porque contra a tua vontade tu foste criado, e contra a tua vontade tu nasceste, e contra a tua vontade tu vives, e contra a tua vontade tu morres, e contra a tua vontade tu estás destinado a dar contas e justificação perante o Rei dos reis, o Santo, abençoado seja Ele."
+ ],
+ [
+ "Com dez palavras, o mundo foi criado. E o que é aprendido - não poderia ter sido criado por uma declaração? Pelo contrário, [foi feito desta forma], a fim de punir os ímpios que destroem o mundo que foi criado com dez palavras e dar recompensa aos justos que sustentam o mundo que foi criado com dez palavras.",
+ "Houve dez gerações desde Adão até Noé, para demonstrar a grande extensão da paciência [de Deus], pois cada uma daquelas gerações provocava continuamente [Deus] até que [Deus] trouxesse sobre elas as águas do dilúvio. Havia dez gerações de Noé a Abraão, para demonstrar a extensão da paciência [de Deus], pois cada uma dessas gerações provocava continuamente [a Deus] até que Abraão viesse e recebesse a recompensa de todos eles.",
+ "Com dez testes, o nosso pai foi testado - e ele resistiu a todos eles; a fim de mostrar quão grande era o amor de Abraão, nosso pai - a paz esteja com ele.",
+ "Dez milagres foram realizados para nossos antepassados no Egito, e dez [milagres foram realizados] no Mar [Vermelho]. [Com] dez julgamentos nossos ancestrais testaram o Omnipresente, bendito seja Ele, no Deserto, como é dito (Números 14:22): “Contudo, eles testaram-Me estas dez vezes e não deram ouvidos a Minha Voz. \"",
+ "Dez milagres foram realizados para os nossos antepassados no Templo: Nenhuma mulher teve um aborto espontâneo devido ao cheiro da carne; e nenhuma carne santa foi podre; e nenhuma mosca foi vista na sala de abate; e nenhum Sumo Sacerdote teve uma emissão acidental no Yom Kippur; e a chuva não extinguiu o fogo da pilha de madeira; e o vento não dominou a coluna de fumo; e não foi encontrada uma desqualificação no Omer (NT: uma oferta especial de Cevada, oferecida no dia seguinte a Pessach, que permite que grãos colhidos na nova colheita sejam comidos) ou nos dois pães ou nos pães da proposição; eles se levantavam abarrotados e se curvavam com espaço suficiente; nenhuma cobra ou escorpião feriu uma pessoa em Jerusalém; e ninguém disse ao seu companheiro: \"O lugar (nota: Templo) é muito apertado para que (possa) alojar-me em Jerusalém\".",
+ "Dez coisas foram criadas na véspera do crepúsculo do [primeiro] Shabat. E estes são: A boca da terra [que tragou Korach em Números 16:32]; e a boca do poço [que acompanhava os israelitas no deserto em Números 21:17]; e a boca do jumento [que falou com Bilaão em Números 22:28 - 30]; e o arco-íris [que serviu como uma aliança após o dilúvio em Gênesis 9:13]; e o maná [que Deus forneceu aos israelitas no deserto em Êxodo 16: 4-21]; e o pessoal [de Moshe]; e o shamir (o verme que ajudou a construir o templo sem ferramentas de metal); e as letras; e a escrita; e as tábuas [todas as três últimas dos Dez Mandamentos]. E alguns dizem, também os espíritos destruidores e o local de sepultamento de Moshe, nosso mestre e o carneiro de Abraão, o nosso pai. E alguns dizem, também, a [primeira pinça feita pelo homem], feita com pinças [Divinas].",
+ "Sete coisas são encontradas numa pessoa sem forma e sete num homem sábio. Um homem sábio não fala na frente de alguém que é maior do que ele em sabedoria ou em número; ele não interrompe as palavras do seu companheiro; e não é impulsivo em responder; e ele pergunta ao ponto e responde como é apropriado; e ele fala ao primeiro [ponto] primeiro e ao último [ponto] por último; e sobre aquilo que ele não ouviu [qualquer coisa] diz: \"Eu não ouvi [qualquer coisa]\"; e ele admite a verdade. E os seus opostos [são o caso] com uma pessoa não formada.",
+ "Sete tipos de punição vêm ao mundo para sete categorias de pecado: [Quando] algumas pessoas [dão] dízimos e outras não dão dízimos, vem uma fome de seca; e alguns passam fome e outros têm abundância. [Quando] todos decidem não dar dízimos, vem uma fome de tumulto e seca. [E quando eles decidem, além disso] não separar a oferta de massa, vem uma fome de aniquilação. A pestilência vem ao mundo pelas penas de morte estabelecidas na Torá que não são entregues à corte [para realizar]; e por [violação das leis que regem] a produção do ano sabático. A espada vem ao mundo pela demora da justiça, e pela perversão da justiça, e por causa daqueles que interpretam a Torá contra a lei aceita.",
+ "Os animais destruidores vêm ao mundo por causa dos falsos juramentos e por causa da profanação do nome de Deus. O exílio vem ao mundo por causa dos adoradores de ídolos e por causa da imoralidade sexual e por causa do derramamento de sangue e por causa da violação do descanso da terra. Em quatro períodos de tempo a pestilência se torna mais difundida: no quarto [ano], no sétimo [ano], depois do sétimo [ano] e depois do feriado (Sucot) em todos os anos. No quarto [ano], é por causa da [negligência] do dízimo aos pobres no terceiro [ano]. No sétimo [ano], é por causa da [negligência] do dízimo aos pobres no sexto [ano]. E depois do sétimo [ano], é por causa de [negligência] com o produto do sétimo [ano]. E depois do feriado (Sucot) em todos os anos, é por causa do roubo de presentes para os pobres [durante a colheita antes de Sucot].",
+ "Há quatro temperamentos entre os homens: aquele que diz \"o que é meu é meu e o que é teu é teu\" - esse é um temperament [mediano]. E há alguns que dizem que é o temperamento de Sodoma. [Um segundo tipo é aquele que diz] \"o que é meu é teu, e o que é teu é meu\" - [isto é] sou ha'arets (pessoa sem instrução). [Um terceiro tipo é aquele que diz] \"o que é meu é teu, e o que é teu é teu\" - [isso é] uma pessoa piedosa. [Um último tipo é aquele que diz] \"o que é teu é meu, e o que é meu é meu\" - [isso é] uma pessoa má.",
+ "Há quatro temperamentos entre as disposições: [uma pessoa que é] fácil de irritar-se e fácil de apaziguar - seu ganho é cancelado por sua perda. [Uma pessoa que é] difícil de irritar, mas também [difícil] de apaziguar - sua perda é cancelada por seu ganho. [Uma pessoa que é] difícil de irritar, mas fácil de apaziguar - [isso é] uma pessoa piedosa. [Uma pessoa que é] fácil de irritar e difícil de apaziguar - [essa é] uma pessoa má.",
+ "Há quatro temperamentos entre os alunos: rápido para entender e rápido para esquecer - o seu ganho é cancelado por sua perda. [Um estudante que é] lento para entender e lento para esquecer - sua perda é cancelada por seu ganho. [Um estudante que é] rápido de entender e lento para esquecer - ele é um sábio. [Um estudante que é] lento para entender e rápido para esquecer - isso é uma parte ruim.",
+ "Há quatro temperamentos entre os doadores de caridade: um que deseja dar, mas [que] os outros não dão - ele tem um mau olhado em relação aos outros. [Quem deseja isso] os outros dão, e ele [ele] não dá - ele tem um mau olhado em relação a si mesmo. [Aquele que deseja] dar e [que] os outros dão - [isso é] uma pessoa piedosa. [Aquele que deseja] não dar e [que] os outros não dão - [isso é] uma pessoa má.",
+ "Há quatro temperamentos entre aqueles que vão à Casa de Estudo: [Aquele que] vai, mas não faz, obtém a recompensa por ir. [Aquele que] faz, mas não vai, obtém recompensa por fazer. [Aquele que] vai e faz é uma pessoa piedosa. [Aquele que nem vai nem faz é uma pessoa má.",
+ "Há quatro temperamentos entre os que se sentam diante dos sábios: a esponja, o funil, o coador e a peneira. A esponja - porque absorve tudo. O funil - porque deixa entrar [uma extremidade] e solta na [outra]. O coador - porque deixa o vinho sair e retém o sedimento. A peneira - porque solta a farinha [inferior] e retém a farinha fina.",
+ "Qualquer amor que dependa de algo, quando essa coisa perece, o amor perece. Mas [um amor] que não depende de algo, nunca perece. O que é um exemplo de amor que depende de alguma coisa? Esse é o amor de Amnon e Tamar. E [um amor] que não depende de algo? Esse é o amor de David e Jônatas.",
+ "Todo o argumento que é por causa (nota: honra) do nome do céu, está destinado a durar. Mas se não é por causa do nome do céu - não está destinado a durar. O que é [um exemplo de argumento] para [honra] do nome do céu? O argumento de Hillel e Shammai . O que é [um exemplo de argumento] não por causa do nome do céu? O argumento de Korach e toda a sua congregação.",
+ "Qualquer um que traga mérito aos muitos, o pecado não resulta dele. E quem traz os muitos para o pecado não é dado tempo suficiente para se arrepender. Moshe - que foi meritório e trouxe mérito aos muitos; o mérito dos muitos é acrescentado a ele, como é declarado (Deuteronômio 33:21), \"Ele cumpriu a justiça de Deus e os Seus estatutos com Israel\". Jeroboão - que pecou e fez com que muitos pecassem; o pecado dos muitos é acrescentado a ele, como é declarado (I Reis 15:30), \"pelos pecados de Jeroboão que ele pecou e que ele levou Israel a pecar\".",
+ "Qualquer um que tenha estas três coisas é dos estudantes de Abraão, nosso pai, e [qualquer um que tenha] outras três coisas é dos alunos de Bilaão, o malfeitor: [aquele que tem] um bom olho, um espírito humilde e um pequeno apetite. - é dos alunos de Abraão, nosso pai. [Aquele que tem] um mau olhado, um espírito soberbo e um grande apetite - é dos estudantes de Bilaão, o malvado. Que diferença há entre os estudantes de Abraão, nosso pai e os estudantes de Bilaão, o malfeitor? Os estudantes de Abraão, nosso pai, comem neste mundo e possuem o próximo mundo, como está escrito (Provérbios 8:21), \"Para assegurar riqueza aos que amam-Me e assegurar os seus tesouros.\" Mas os estudantes de Bilaam o malfeitor herda o Gehinnom (Purgatório) e desce ao poço da destruição, como é declarado (Salmos 55:24), \"E tu, Deus, os derrubarás ao abismo da destruição; o povo de sangue e de engano, não viverão metade dos seus dias e eu confiarei em Ti.”",
+ "Yehudah ben Teimah diz: Que sejas descarado como o Leopardo, leve como a Águia, veloz como o cervo, e poderoso como o Leão para fazer a vontade do Teu pai que está no céu. Ele costumava dizer: [os] descarados [estão ligados] a Gehinnom (Purgatório), e [os] vergonhosos [estão ligados] ao Jardim do Éden. Que seja a Tua Vontade, Senhor, nosso Deus e o Deus de nossos antepassados, que a Tua cidade seja reconstruída, rapidamente e em nossos dias, e concede-nos a nossa parte na Tua Torá.",
+ "Ele [ Yehudah ben Teima ] costumava dizer: Cinco anos [é a idade] para [o estudo das] Escrituras, Dez [é a idade] para [o estudo de] Mishnah, Treze [é a idade] para [observar] os mandamentos Quinze [é a idade] para [o estudo de] Talmude, Dezoito [é a idade] para o dossel [de casamento], Vinte [é a idade] para perseguir, Trinta [é a idade] para [total] força, Quarenta [é a idade] para entendimento, Cinqüenta [é a idade] para [dar] conselho, Sessenta [é a idade] para a idade adulta, Setenta [é a idade] para uma cabeça velha, Oitenta [é a idade] para [super adicionada ] força, noventa [é a idade] para [a] dobrar [estatura], cem, é [a idade em que se é] como se estivesse morto, faleceu e cessou do mundo.",
+ "Ben Bag Bag diz: Procura Nele e pesquisa Nele, já que tudo está Nele. E nela (Torá) tu deves olhar e envelhecer e ser usado nela; e a partir dele não se move, já que não há característica maior do que isso.",
+ "Ben Hey Hey diz: Em acordo com a dor é a recompensa."
+ ],
+ [
+ "Os rabinos ensinaram na linguagem (estilo) da Mishná: O rabino Meir diz: Qualquer um que se envolva na Torá por si só merece muitas coisas, e além disso o mundo inteiro vale a pena por sua causa; Ele é chamado de \"amigo\", \"amado\", \"amante do Omnipresente\", \"amante de [todas] as criaturas\", \"delator do Omnipresente\", \"delícia de [todas] as criaturas\". Ele está revestido de humildade e reverência, e o prepara para ser justo, devoto, correto e digno de confiança, e isso o distancia do pecado e o aproxima do mérito. Desfrutamos dele conselho e compreensão, compreensão e força, como é dito (Provérbios 8:14): \"O meu é conselho e compreensão, eu sou compreensivo, o meu é a força\". Isso lhe dá realeza e domínio,e [a habilidade de] investigar em juízo, e os segredos da Torá são revelados a ele, e ele se torna como uma fonte sempre fortalecedora, e como um rio que não para. Ele é modesto e temperamental, e perdoa insultá-lo; E aumenta-o e eleva-o acima de tudo [que Deus] fez.",
+ "O Rabino Yehoshua ben Levi disse: Todos os dias, um eco celestial sai do Monte Horeb e anuncia e diz: \"Ai das criaturas por menosprezar a Torá\"; para quem não se envolve na Torá é chamado de \"repreendido\", como é dito (Provérbios 11:22): \"Um anel de ouro no focinho de um porco é uma bela mulher que se desvia da discrição\", e diz (Êxodo 32:16): \"E as tábuas eram obra de Deus, e a escrita era a escrita de Deus, esculpida sobre as tábuas\", não lidas \" gravadas \" (harut) mas sim \"liberdades\" (herut), por não há homem livre a não ser um que se envolve na aprendizagem da Torá; E qualquer um que se envolva no aprendizagem da Torá é elevado,como é dito (Números 21:19): \"e de Mattanah (um nome de lugar que significa 'presente' e assim pode se referir ao dom da Torá), Nachaliel ; e de Nachaliel, Bamot (um nome de local que significa \"lugares altos\"). \"",
+ "Aquele que aprende do seu companheiro um capítulo ou uma lei, um verso, uma declaração ou mesmo uma letra deve tratá-lo com honra, e achamos que seja assim com David, rei de Israel, que aprendeu apenas duas coisas de Aquitofel, ainda] o chamou de seu professor, seu guia, e seu íntimo, como é dito (Salmo 55:14) \"Mas eras tu, um homem meu igual, meu guia e meu íntimo\". E não é um argumento a fortiori? Se David, rei de Israel, que aprendeu apenas duas coisas com Aquitofel, o chamou de seu mestre, seu guia e seu íntimo, quanto mais alguém que aprende um capítulo ou uma lei ou um versículo ou uma declaração ou uma carta de seu companheiro? Trata-o com honra. E não há honra exceto a Torá, como é dito (Provérbios 3: 35) \"O sábio herdará a honra\" e \"o todo de coração herdará o bem \" (Provérbios 28: 10), e não há bem excepto a Torá. como é dito (Provérbios 4:2) \"Eu dou-te uma boa doutrina, não abandones a minha Torá\".",
+ "Esta é a maneira de trabalhar na Torá: come pão com sal, bebe uma pequena quantidade de água e dorme no chão e viva uma vida [cujas condições causarão dor] e na Torá você labuta; se você fizer isso (Salmos 128: 2) \"feliz serás e estarás bem contigo\" - feliz tu estarás neste mundo, e tudo estará bem contigo no mundo vindouro. Não busques a grandeza por si mesma e não cobices a honra. Mais do que o seu estudo, faça. E não desejes as tábuas dos reis, visto que a tua mesa é maior que as suas mesas e a tua coroa é maior que as suas coroas. E o seu empregador é confiável para pagar-te o salário do teu trabalho.",
+ "Maior é a Torá do que o sacerdócio e a realeza, pois a realeza é obtida com trinta níveis, e o sacerdócio com vinte e quatro, e a Torá é obtida com quarenta e oito coisas. E são eles: aprendizagem, escuta do ouvido, preparação da fala, compreensão do coração, intelecto do coração, reverência, reverência, humildade, felicidade, pureza, serviço dos sábios, cuidado dos amigos, debate dos alunos, esclarecimento, (estudo da) escritura, (estudo da) mishnah, minimização da mercadoria, minimização da ocupação mundana, minimização do prazer, minimização do sono, minimização da conversa, minimização do riso (NT: não agir de forma idiota), paciência, generosidade, confiança dos sábios, aceitação das aflições, ",
+ "conhecer o próprio lugar, alegria na pessoa porção, construção de uma cerca para as palavras de alguém, falta de auto-engrandecimento, amabilidade, amor de Deus, amor das criaturas, amor dos justos, amor dos honrados, amor à repreensão, distanciamento das honrarias, falta de arrogância no aprendizado, falta de alegria na emissão de decisões judiciais, levantamento de um fardo com o amigo, julgando-o com o benefício da dúvida, colocando-o com a verdade, colocando-o com paz, deliberando em estudo, questionando e respondendo, ouvindo e acrescentando, aprendendo para ensinar e aprender para agir, tornando o seu mestre mais sábio, enfocando um ensinamento, dizendo [uma coisa] em nome de quem disse isso; para tu aprenderes que aquele que diz algo em nome de quem disse que isso traz a redenção para o mundo, como diz (Esther 2:22): \"Esther disse ao rei em em nome de Mordechai.\"",
+ "Grande é a Torá, pois dá a vida àqueles que fazem isso neste mundo e no próximo mundo, como diz: \"Pois são a vida daqueles que os acham e curam a toda a sua carne\" (Provérbios 4:22). ; e diz: \"Será uma cura para o seu umbigo e um tônico para os seus ossos\" (Provérbios 3: 8). E diz: \"É uma árvore da vida para aqueles que a seguram, e aqueles que a compreendem são felizes\" (Provérbios 3:18). E diz: \"Pois eles são um acompanhamento da graça para a tua cabeça e um colar para a tua garganta\" (Provérbios 1: 9). E diz: \"Ela dará à tua cabeça um acompanhamento da graça; com uma coroa de glória ela irá proteger-te\" (Provérbios 4: 9). E diz: \"Por mim os teus dias serão multiplicados, e a ti serão dados anos adicionais de vida \" (Provérbios 9:11). E ele diz:\" A duração dos dias está em sua mão direita, e em sua esquerda está a riqueza e a honra \" (Provérbios 3:16) e diz: \"Por dias e anos de vida e paz serão adicionados a você\" (Provérbios 3: 2), e diz: \"os Teus caminhos são modos de agradabilidade, e todos os Teus caminhos são a paz\" (Provérbios 3: 17).",
+ "Rabino Shimon ben Yehuda, em nome do rabino Shimon ben Yochai diz: beleza, força, riquezas, honra, sabedoria, maturidade, cabelos brancos, e filhos são adequados para os justos e adequados para o mundo, como está escrito: \"A coroa de honra nos cabelos brancos é uma coroa de glória, ela será encontrada no caminho da justiça \"(Provérbios 16:31). E diz (Provérbios 20:29): \"A glória dos jovens é a força deles; e a beleza dos idosos são os cabelos brancos\" E diz (Provérbios 14:24): \"A coroa dos sábios é a sua riqueza\". E diz (Provérbios 17: 6): \"Os filhos dos filhos são a coroa dos velhos; e a glória dos filhos é deles\". E diz (Isaías 24:23): \"Então a lua se confundirá, e o sol se envergonhará, porque o Senhor dos exércitos reinará no monte Sião e em Jerusalém, e diante dos anciãos, será a honra.\" Rabbi Shimon ben Menasya diz: Estas sete qualidades enumeradas pelos sábios sobre os justos foram todas cumpridas em Rabi (Yehuda haNasi) e seus filhos.",
+ "Disse o rabino Yosi ben Kisma : Uma vez eu estava andando na estrada, e um homem encontrou-me, e cumprimentou-me, e eu devolvi a saudação. Ele me disse: \"Meu mestre, de que lugar vem?\" Eu disse a ele: \"Eu sou de uma grande cidade de sábios e escribas\". Ele me disse: \" Meu senhor, quer morar entre nós no nosso lugar e eu dar-lhe-ei milhares de milhares de Dinarim de ouro, pedras preciosas e pérolas?\" Eu disse a ele: \"Se tu me desses toda a prata, ouro, pedras preciosas e pérolas do mundo, eu não viveria, mas sim em num lugar de Torá\". E assim está escrito no livro de Salmos por David, rei de Israel (Salmos 119: 72), \"A lei da Tua boca é melhor para mim do que milhares de ouro e prata. \" Além disso, no momento do falecimento de uma pessoa, nem a prata, ouro, pedras preciosas nem pérolas o acompanham, mas a Torá e boas ações por si, como diz (Provérbios 6:22), \"Quando tu andares, Ele deve conduzir-te, quando tu te deitares, deve vigiar-te; e quando tu acordares, será a tua conversa \" ;\" Quando tu andares, ele te conduzirá \"- neste mundo\"; quando tu te deitares, ele cuidará de ti\"- na sepultura; \" e quando tu acordares, será a tua conversa \"- para o mundo vindouro. E diz (Ageu 2: 8): \" A minha é a prata e o meu ouro, fala o Senhor dos exércitos. \"",
+ "Cinco possessões tem o Santo, Bendito seja Ele, declarado Seu no Seu mundo, E estes são eles: A Torá [é] uma possessão, Céu e terra [uma] possessão, Abraão [é] uma possessão, Israel [é ] uma possessão, [e] o Santuário [é] uma possessão. De onde [inferimos] que a Torá [é] uma possessão? Pois está escrito: “O Senhor possui-me desde o princípio do Seu caminho, o primeiro dos seus desde a antiguidade” (Provérbios 8:22).
De onde inferimos que o céu e a terra são uma possessão? Pois está escrito: “Assim diz o Senhor: ' O céu é o Meu trono, e a terra é o estrado dos Meus pés. Que casa tu poderias construir para mim? E qual lugar pode ser o Meu lugar de descanso? '” (Isaías 66: 1). E também diz: “Quão abundantes são as Tuas obras, ó Senhor! Na sabedoria Tu fizeste todos eles; cheia é a terra com as tuas possessões” (Salmos 104: 24).
De onde inferimos que Abraão é uma possessão? Porque está escrito: “E [Melquisedeque] o abençoou e disse: ' Bendito seja Abrão do Deus Altíssimo, Criador do céu e da terra '” (Gênesis 14:19). De onde inferimos que Israel é uma possessão? Pois está escrito: “Até o Teu povo passar, ó Senhor, até que passe o povo para o que deste” (Êxodo 15:16)
E também diz: “Quanto aos santos que estão na terra, eles são os excelentes em quem há todo o Meu prazer” (Salmos 16: 3). De onde inferimos que o Santuário é uma possessão? Pois está escrito: “O Santuário, ó Senhor, que as tuas mãos estabeleceram” (Êxodo 15:17). E também é dito: “E ele os levou para o seu termo santo, para o monte que a Sua Mão direita possuíra” (Salmos 78:54).",
+ "Tudo o que o Santo, Bendito seja Ele, criado neste mundo, Ele criou apenas para Sua honra, como diz (Isaías 43: 7): \"Todo aquele que é chamado pelo Meu nome e que criei para a Minha honra\" Eu o formei, sim, Eu o fiz. \" E também diz (Êxodo 15:18) : \"O Senhor reinará para todo o sempre\". (Tratacte Makkot 3:16) Rabi Chananya ben Akashia diz: O Santo, Bendito seja, queria dar mérito a Israel; portanto, Ele multiplicou para eles a Torá e os mandamentos, como dizia: \"O Senhor desejou, por causa de Sua justiça, tornar a Torá grande e gloriosa\" (Isaías 42:21)."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..92e749dab57f88b2cdb5bb9d86270acdbd0bf167
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,142 @@
+{
+ "language": "he",
+ "title": "Pirkei Avot",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "א\nמֹשֶׂה קִבֵּל תּוֹרָה מִסִּינַי, \nוּמְסָרָהּ לִיהוֹשֻׁעַ, \nוִיהוֹשֻׁעַ לִזְקֵנִים, \nוּזְקֵנִים לִנְבִיאִים, \nוּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. \nהֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים: \nהֱיוּ מְתוּנִין בַּדִּין, \nוְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, \nוַעֲשׁוּ סְיָג לַתּוֹרָה. \n",
+ "ב\nשִׁמְעוֹן הַצַּדִּיק הָיָה מִשִּׁירֵי כְנֶסֶת הַגְּדוֹלָה. \nהוּא הָיָה אוֹמֵר: \nעַל שְׁלֹשָׁה דְבָרִים הָעוֹלָם עוֹמֵד: \nעַל הַתּוֹרָה, \nוְעַל הָעֲבוֹדָה, \nוְעַל גְּמִילוּת חֲסָדִים. \n",
+ "ג\nאַנְטִיגְנַס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. \nהוּא הָיָה אוֹמֵר: \nאַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב \nעַל מְנָת לְקַבֵּל פְּרָס; \nאֶלָּא הֱיוּ כַעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב \nעַל מְנָת שֶׁלֹּא לְקַבֵּל פְּרָס. \nוִיהֵא מוֹרָא שָׁמַיִם עֲלֵיכֶם. \n",
+ "ד\nיוֹסֵה בֶן יוֹעֶזֶר אִישׁ צְרֵדָה, \nוְיוֹסֵה בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם קִבְּלוּ מִמֶּנּוּ. \nיוֹסֵה בֶן יוֹעֶזֶר אִישׁ צְרֵדָה אוֹמֵר: \nיְהִי בֵיתָךְ בֵּית וַעַד לַחֲכָמִים, \nוֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, \nוְשׁוֹתֶה בְצִמְאָה אֶת דִּבְרֵיהֶם. \n",
+ "יוֹסֵה בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר: \nיְהִי בֵיתָךְ פָּתוּחַ לָרְוָחָה, \nוְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ, \nוְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה. \n\nה\nבְּאִשְׁתּוֹ אָמָרוּ, \nקַל וָחֹמֶר בְּאֵשֶׁת חֲבֵרוֹ. \nמִכָּן אָמְרוּ חֲכָמִים: \nכָּל הַמַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה כְשֶׁהִיא נִדָּה, \nגּוֹרֵם רָעָה עַל עַצְמוֹ וּבָטֵל מִדִּבְרֵי תוֹרָה, \nוְסוֹפוֹ יוֹרֵשׁ לְגֵיהִנָּם. \n",
+ "ו\nיְהוֹשֻׁעַ בֶּן פְּרַחְיָה וּמַתַּי הָאַרְבְּלִי קִבְּלוּ מֵהֶן. \nיְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר: \nעֲשֵׂה לָךְ רַב, \nוּקְנֵה לָךְ חָבֵר, \nוֶהֱוִי דָן אֶת כָּל הָאָדָן לְכַף זְכוּת. \n",
+ "מַתַּי הָאַרְבְּלִי אוֹמֵר: \nהַרְחַק מִשָּׁכֵן רַע, \nוְאַל תִּתְחַבַּר לָרָשָׁע, \nוְאַל תִּתְיוֹאַשׁ מִן הַפֻּרְעָנוּת. \n",
+ "ז\nיְהוּדָה בֶן טָבַי וְשִׁמְעוֹן בֶּן שָׁטָח קִבְּלוּ מֵהֶן. \nיְהוּדָה בֶן טָבַי אוֹמֵר: \nאַל תַּעַשׁ עַצְמָךְ כְּעַרְכֵי דַּיָּנִים; \nוּכְשֶׁיִּהְיוּ בַעֲלֵי הַדִּין עוֹמְדִין לְפָנֶיךָ, \nיִהְיוּ בְעֵינֶיךָ כָרְשָׁעִים; \nוּכְשֶׁנִּפְטָרִים מִלְּפָנֶיךָ, \nיְהוּא בְעֵינֶיךָ כַצַּדִּיקִים, \nשֶׁקִּבְּלוּ עֲלֵיהֶן אֶת הַדִּין. \n",
+ "שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר: \nהֱוִי מַרְבֶּה לַחְקוֹר אֶת הָעֵדִים; \nוֶהְוִי זָהִיר בִּדְבָרֶיךָ, \nשֶׁמֵּא מִתּוֹכָן יִלְמְדוּ לְשַׁקֵּר. \n",
+ "ח\nשְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶן. \nשְׁמַעְיָה אוֹמֵר: \nאֱהֹב אֶת הַמְּלָאכָה, \nוּשְׂנָא אֶת הָרַבָּנוּת, \nוְאַל תִּתְוַדַּע לָרְשׁוּת. \n",
+ "אַבְטַלְיוֹן אוֹמֵר: \nחֲכָמִים, הִזָּהֲרוּ בְדִבְרֵיכֶם, \nשֶׁמֵּא תָחוּבוּ חוֹבַת גָּלוּת, \nוְתִגְלוּ לִמְקוֹם הַמַּיִם הָרָעִים, \nוְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם וְיָמוּתוּ, \nוְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל. \n",
+ "ט\nהֶלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶן. \nהֶלֵּל אוֹמֵר: \nהֱוִי תַלְמִידוֹ שֶׁלְּאַהֲרֹן, \nאוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, \nאוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה. \n\n",
+ "הוּא הָיָה אוֹמֵר: \nנְגַד שְׁמָא אָבַד שְׁמָא, \nוְדִילָא מוֹסִיף יֵסוּף, \nוְדִילָא יְלִיף קְטָלָה חַיָּב, \nלָא יַעֲבֵד קְטָלָה קָטְלִין,\nוְדִי יִשְׁתַּמַּשׁ בְּתָגָא חָלַף. \n\n",
+ "הוּא הָיָה אוֹמֵר: \nאֵין אֲנִי, מִי לִי? \nוּכְשֶׁאֲנִי לְעַצְמִי, מָה אָנִי? \nאִם לֹא עַכְשָׁיו, אֶמָּתַי? \n\n",
+ "שַׁמַּי אוֹמֵר: \nעֲשֵׂה תוֹרָתָךְ קְבַע, \nאֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, \nוֶהֱוִי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת. \n\n",
+ "רַבָּן גַּמְלִיאֵל אוֹמֵר: \nעֲשֵׂה לָךְ רַב, \nוְהִסְתַּלֵּק מִן הַסָּפֵק, \nוְאַל תַּרְבֶּה לְעַשֵּׂר עֲמָדוֹת. <עומדות>\n\n",
+ "שִׁמְעוֹן בְּנוֹ אוֹמֵר: \nכָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, \nוְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. \nוְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, \nאֶלָּא הַמַּעֲשֶׂה. \nוְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא. \n\n",
+ "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nעַל שְׁלֹשָׁה דְבָרִים הָעוֹלָם קַיָּם: \nעַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, \nשֶׁנֶּאֱמַר: (זכריה ח,טז) \n\"אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְשַׁעֲרֵיכֶם\". \n\n\n\n"
+ ],
+ [
+ "א\nרְבִּי אוֹמֵר: \nאֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם? \nכָּל שֶׁהִיא תִפְאֶרֶת לְעוֹשָׂהּ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. \nוֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְמִצְוָה חֲמוּרָה, \nשֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁלַּמִּצְוֹת. \nוֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְנֶגֶד שְׂכָרָהּ, \nוּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. \nוְהִשְׂתַּכֵּל בִּשְׁלֹשָׁה דְבָרִים, \nוְאֵי אַתָּה בָא לִידֵי עֲבֵרָה; \nדַּע מַה לְּמַעְלָה מִמָּךְ: \nעַיִן רוֹאָה, \nוְאֹזֶן שׁוֹמַעַת, \nוְכָל מַעֲשֶׂיךָ בְסֵפֶר נִכְתָּבִים. \n",
+ "ב\nרַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁלִּרְבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר: \nיָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, \nשֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכְּחָת עָוֹן. \nוְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, \nסוֹפָהּ בְּטֵלָה לְגָרֵר עָוֹן. \nוְכָל הָעֲמֵלִים עִם הַצִּבּוּר, \nיְהוּא עֲמֵלִין עִמָּהֶן לְשֵׁם שָׁמַיִם, \nשֶׁזְּכוּת אֲבוֹתָם מְסַיַּעַתָּם וְצִדְקָתָם עוֹמֶדֶת לְעַד. \nוְאַתֶּם, מַעֲלִים עֲלֵיהֶם שָׂכָר הַרְבֵּה, \nכְּאִלּוּ עֲשִׂיתֶם. \n",
+ "ג\nהֱווֹן זְהִירִים בָּרְשׁוּת, \nשֶׁאֵין מְקָרְבִין לְאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן; \nנִרְאִין כְּאוֹהֲבִין בְּשָׁעַת הֲנָיָתָן, \nאֵין עוֹמְדִין לְאָדָם בְּשָׁעַת דֹּחֲקוֹ. \n",
+ "ד\nהוּא הָיָה אוֹמֵר: \nעֲשֵׂה רְצוֹנוֹ כִרְצוֹנָךְ, \nשֶׁיַּעֲשֶׂה רְצוֹנָךְ כִּרְצוֹנוֹ. \nבַּטֵּל רְצוֹנָךְ מִפְּנֵי רְצוֹנוֹ, \nשֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנָךְ. \n\nה\nהֶלֵּל אוֹמֵר: \nאַל תִּפְרֹשׁ מִן הַצִּבּוּר; \nוְאַל תַּאֲמִין בְּעַצְמָךְ עַד יוֹם מוֹתָךְ; \nוְאַל תָּדִין אֶת חֲבֵרָךְ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ; \nוְאַל תֹּאמַר דָּבָר שֶׁאֵי אֶפְשָׁר לוֹ לְהִשָּׁמַע, \nשֶׁסּוֹפוֹ לְהִשָּׁמֵעַ; \nוְאַל תֹּאמַר: \n\"כְּשֶׁאֶפָּנֶה אֶשְׁנֶה\", \nשֶׁמֵּא לֹא תִפָּנֶה. \n",
+ "ו\nהוּא הָיָה אוֹמֵר: \nאֵין בּוּר יָרֵא חֵטְא, \nוְלֹא עַם הָאָרֶץ חָסִיד, \nוְלֹא הַבּוֹיְשָׁן לָמֵד, \nוְלֹא הַקּוֹפְדָן מְלַמֵּד, \nוְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים, \nוּבִמְקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ. \n\n",
+ "ז\nאַף הוּא רָאָה גֻלְגֹּלֶת אַחַת צָפָה עַל פְּנֵי הַמַּיִם. \nוְאָמַר לָהּ: \nעַל דְּאַטִיפְתְּ, אֲטִיפוּךְ, \nוְסוֹף מַטִּיפַיִךְ יְטוּפוּן. <בסוף>\n",
+ "ח <ז>\nהוּא הָיָה אוֹמֵר: \nמַרְבֶּה בָשָׂר מַרְבֶּה רִמָּה; \nמַרְבֶּה נְכָסִים מַרְבֶּה דָיוֹן; \nמַרְבֶּה שְׁפָחוֹת מַרְבֶּה זִמָּה; \nמַרְבֶּה עֲבָדִים מַרְבֶּה גָזֵל; \nמַרְבֶּה נָשִׁים מַרְבֶּה כְשָׁפִים; \nמַרְבֶּה תוֹרָה מַרְבֶּה חַיִּים. \n(מַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה; \nמַרְבֶּה עֵצָה מַרְבֶּה תְבוּנָה; \nמַרְבֶּה צְדָקָה מַרְבֶּה שָׁלוֹם.) \nקָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ; \nקָנָה דִבְרֵי תוֹרָה, קָנָה חַיֵּי הָעוֹלָם הַבָּא. \n",
+ "ט\nרַבָּן יוֹחָנָן בֶּן זַכַּי קִבֵּל מֵהֶלֵּל וּמִשַּׁמַּי. \nהוּא הָיָה אוֹמֵר: \nאִם עֲשִׂיתָ תוֹרָה הַרְבֵּה, \nאַל תַּחֲזִיק טוֹבָה לְעַצְמָךְ, \nכִּי לְכָךְ נוֹצַרְתָּ. \n\nי <ח>\nחֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּי, \nוְאֵלּוּ הֵן: \nרְבִּי אֱלִיעֶזֶר בֶּן הָרְקָנוֹס, \nרְבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, \nרְבִּי יוֹסֵף הַכֹּהֵן, \nוּרְבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, \nרְבִּי אֶלְעָזָר בֶּן עֲרָךְ. \nהוּא הָיָה מוֹנֶה שְׁבָחָן: \nאֱלִיעֶזֶר בֶּן הָרְקָנוֹס, \nבּוֹר סוּד שֶׁאֵינוּ מְאַבֵּד טִפָּה; \nיְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ; \nיוֹסֵף הַכֹּהֵן, חָסִיד; \nשִׁמְעוֹן בֶּן נְתַנְאֵל, יָרֵא חֵטְא; \nאֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן מִתְגַּבֵּר. \n\nיא\nהוּא הָיָה אוֹמֵר: \nאִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, \nוֶאֱלִיעֶזֶר בֶּן הָרְקָנוֹס בְּכַף שְׁנִיָּה, \nמַכְרִיעַ הוּא אֶת כֻּלָּם. \nאַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ: \nאִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, \nוֶאֱלִיעֶזֶר בֶּן הָרְקָנוֹס אַף עִמָּהֶן, \nוְאֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, \nמַכְרִיעַ הוּא אֶת כֻּלָּם. \n",
+ "יב\nאָמַר לָהֶם: \nצְאוּ וּרְאוּ אֵי זוֹ הִיא דֶרֶךְ טוֹבָה \nשֶׁיִּדְבַּק בָּהּ הָאָדָם. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nעַיִן טוֹבָה. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nחָבֵר טוֹב. \nרְבִּי יוֹסֵה אוֹמֵר: \nשָׁכֵן טוֹב. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהָרוֹאֶה אֶת הַנּוֹלָד. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nלֵב טוֹב. \nאָמַר לָהֶם: \nרוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, \nשֶׁבִּכְלַל דְּבָרָיו דִּבְרֵיכֶם. \n\nיג\nאָמַר לָהֶם: \nצְאוּ וּרְאוּ אֵי זוֹ הִיא דֶרֶךְ רָעָה \nשֶׁיִּתְרַחַק מִמֶּנָּה הָאָדָם. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nעַיִן רָעָה. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nחָבֵר רַע. \nרְבִּי יוֹסֵף אוֹמֵר: \nשָׁכֵן רַע. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַלֹוֶה וְאֵינוּ מְשַׁלֵּם; \nאֶחָד לֹוֶה מִן הָאָדָם, \nכְּלֹוֶה מִן הַמָּקוֹם, שֶׁנֶּאֱמַר: (תהלים לז,כא) \n\"לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן\". \nרְבִּי אֶלְעָזָר אוֹמֵר: \nלֵב רַע. \nאָמַר לָהֶם: \nרוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, \nשֶׁבִּכְלַל דְּבָרָיו דִּבְרֵיכֶם. \n",
+ "יד\nהֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיְהִי כְבוֹד חֲבֵרָךְ חָבִיב עָלֶיךָ כְנַפְשָׁךְ, \nוְאַל תְּהִי נוֹחַ לִכְעֹס; \nוְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתָךְ. \nוֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁלַּחֲכָמִים. \nוֶהֱוֵי זָהִיר מִגַּחַלְתָּן שֶׁלֹּא תִכָּוֶה, \nשֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, \nוַעֲקִיצָתָן עֲקִיצַת עַקְרָב, \nוּלְחִישָׁתָן לְחִישַׁת שָׂרָף, \nוְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ. \n",
+ "רְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nעַיִן רָעָה, וְיֵצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת \nמוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. \n",
+ "יה <ט>\nרְבִּי יוֹסֵף אוֹמֵר: \nיְהִי מְמוֹן חֲבֵרָךְ חָבִיב עָלֶיךָ כְשֶׁלָּךְ. \nוְהַתְקֵן עַצְמָךְ לִלְמֹד תּוֹרָה, \nשֶׁאֵינָה יְרֻשָּׁה לָךְ. \nוְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם. \n",
+ "יו\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהֱוֵי זָהִיר בְּקִרְיַת שְׁמַע. \nוּכְשֶׁאַתָּה מִתְפַּלֵּל, \nאַל תַּעַשׁ תְּפִלָּתְךָ קְבַע, \nאֶלָּא תַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, \nשֶׁנֶּאֱמַר: (יואל ב,יג)\n\"כִּי חַנּוּן וְרַחוּם הוּא, \nאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וְנִחָם עַל הָרָעָה. \" \nוְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמָךְ. \n",
+ "יז\nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nהֱוֵי שָׁקֵד לִלְמֹד תּוֹרָה, \nמַה שֶּׁתָּשִׁיב לַאֲפִיקוֹרוֹס; \nוְדַע לִפְנֵי מִי אַתָּה עָמֵל, \nוּמִי הוּא בַּעַל מְלַאכְתָּךְ. \n(שֶׁיְּשַׁלֵּם לָךְ שְׂכַר פְּעֻלָּתָךְ. )\n",
+ "רְבִּי טַרְפוֹן אוֹמֵר: \nהַיּוֹם קָצָר, וְהַמְּלָאכָה מְרֻבָּה, \nוְהַפּוֹעֲלִים עֲצֵלִים, \nוְהַשָּׂכָר הַרְבֵּה, \nוּבַעַל הַבַּיִת דּוֹחֵק. \n",
+ "הוּא הָיָה אוֹמֵר: \nלֹא עָלֶיךָ מְלָאכָה לִגְמֹר, \nוְלֹא אַתָּה בֶן חוֹרִים לִבָּטֵל; \nאִם לָמַדְתָּ תוֹרָה הַרְבֵּה, \nנֶאֱמָן בַּעַל מְלַאכְתָּךְ, \nלְשַׁלֵּם לָךְ שְׂכַר פְּעֻלָּתָךְ. \n(וְדַע מַתַּן שְׂכָרָן שֶׁלַּצַּדִּיקִים לֶעָתִיד לָבֹא.)\n\n\n\n"
+ ],
+ [
+ "א\nעֲקַבְיָה בֶן מַהֲלַלְאֵל אוֹמֵר: \nהִסְתַּכֵּל בִּשְׁלֹשָׁה דְבָרִים, \nוְאֵין אַתָּה בָא לִידֵי עֲבֵרָה: \nדַּע מֵאַיִן בָּאתָ, \nוּלְאַיִן אַתָּה הוֹלֵךְ, \nוְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. \nדַּע מֵנַיִן בָּאתָ: \nמִלֵּחָה סְרוּחָה. \nוּלְאַיִן אַתָּה הוֹלֵךְ? \nלְרִמָּה וּלְתוֹלֵעָה. \nוְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן? \nלִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. \n",
+ "ב\nרְבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר: \nהֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁלַּמַּלְכוּת, \nשֶׁאִלּוּלֵי מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בָּלַעְנוּ. \n\nג\nרְבִּי חֲנַנְיָה בֶן תַּרְדְּיוֹן אוֹמֵר: \nשְׁנַיִם שֶׁהָיוּ יוֹשְׁבִים וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, \nהֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר: (תהלים א,א) \n\"וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב\"; \nאֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִים וַעֲסוּקִים בְּדִבְרֵי תוֹרָה, \nשְׁכִינָה בֵינֵיהֶם, שֶׁנֶּאֱמַר: (מלאכי ג,טז) \n\"אָז נִדְבְּרוּ יִרְאֵי יי אִישׁ אֶל רֵעֵהוּ, \nוַיַּקְשֵׁב יי וַיִּשְׁמָע, \nוַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יי וּלְחֹשְׁבֵי שְׁמוֹ\". \n(אֵין לִי אֶלָּא שְׁנַיִם, \nמְנַיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, \nשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר? \nשֶׁנֶּאֱמַר: (איכה ג,כח)\n\"יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו\".)\n",
+ "[ד]\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁלֹשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד, \nוְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, \nהֲרֵי אֵלּוּ כְאוֹכְלֵי זִבְחֵי מֵתִים, \nשֶׁנֶּאֱמַר: (ישעיה כח,ח) \n\"כִּי כָל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה, בְּלִי מָקוֹם\"; \nאֲבָל שְׁלֹשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד, \nוְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, \nכְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁלְּהַקָּדוֹשׁ בָּרוּךְ הוּא, \nשֶׁנֶּאֱמַר: (יחזקאל מא,כב) \n\"וַיְדַבֵּר אֵלַי, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יי \". \n",
+ "ה\nרְבִּי חֲנַנְיָה בֶן חֲכִינַי אוֹמֵר: \nהַנֵּעוֹר בַּלַּיְלָה, \nוְהַמְהַלֵּךְ בַּדֶּרֶךְ וּמַפְנֶה לִבּוֹ לְבַטָּלָה, \nהֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ. \n",
+ "ו\nרְבִּי נְחוֹנְיָה בֶן הַקָּנָה אוֹמֵר: \nכָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, \nמַעֲבִירִים מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ הָאָרֶץ; \nוְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, \nנוֹתְנִים עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ הָאָרֶץ. \n",
+ "ז\nרְבִּי חֶלְפְּתָה אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר: \nעֲשָׂרָה שֶׁיּוֹשְׁבִין וַעֲסוּקִי בְּדִבְרֵי תוֹרָה, \nשְׁכִינָה בֵינֵיהֶם, שֶׁנֶּאֱמַר: (תהלים פב,א)\n\"אֱלֹהִים נִצָּב בַּעֲדַת אֵל\". \nמְנַיִן אֲפִלּוּ חֲמִשָּׁה? \nשֶׁנֶּאֱמַר: (עמוס ט,ו) \n[\"בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט\". \nמְנַיִן אֲפִלּוּ שְׁלֹשָׁה? \nשֶׁנֶּאֱמַר: (תהלים פב,א) ]\n\"וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ\". \n[מְנַיִן אֲפִלּוּ שְׁנַיִם? \nשֶׁנֶּאֱמַר: (מלאכי ג,טז) ]\n\"אָז נִדְבְּרוּ יִרְאֵי יי אִישׁ אֶל רֵעֵהוּ, \nוַיַּקְשֵׁב יי וַיִּשְׁמָע, \nוַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יי וּלְחֹשְׁבֵי שְׁמוֹ\". \nמְנַיִן אֲפִלּוּ אֶחָד? \nשֶׁנֶּאֱמַר: (שמות כ,כ) \n\"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי, \nאָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ\". \n",
+ "[ח]\nרְבִּי אֶלְעָזָר בֶּן יְהוּדָה אִישׁ בִּרְתוֹתָה אוֹמֵר: \nתֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתְּ וְשֶׁלָּךְ שֶׁלּוֹ. \nוְכֵן הוּא אוֹמֵר בְּדָוִד: (דברי הימים א כט,יד) \n\"כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ\". \n\nט\nרְבִּי יַעֲקֹב אוֹמֵר: \nהַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, \nוּמַפְסִיק מִשְׁנָתוֹ, וְאוֹמֵר: \n\"מַה נָּאֶה אִילָן זֶה! וּמַה נָּאֶה נִיר זֶה!\" \nמַעְלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ. \n",
+ "י\nרְבִּי דוֹסְתִּי בִרְבִּי יַנַּי אוֹמֵר מִשֵּׁם רְבִּי מֵאִיר: \nכָּל הַשָּׁכַח דָּבָר אֶחָד מִמִּשְׁנָתוֹ, \nמַעְלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ,\nשֶׁנֶּאֱמַר: (דברים ד,ט) \n\"רַק הִשָּׁמֶר לָךְ וּשְׁמֹר נַפְשְׁךָ מְאֹד, \nפֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ\". \nיָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ? \nתַּלְמוּד לוֹמַר: \n\"וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹל יְמֵי חַיֶּיךָ\" \nהָא אֵינוּ מִתְחַיֵּב עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ. \n",
+ "יא\nרְבִּי חֲנִינָה בֶן דּוֹסָה אוֹמֵר: \nכָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, \nחָכְמָתוֹ מִתְקַיֶּמֶת; \nחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, \nאֵין חָכְמָתוֹ מִתְקַיֶּמֶת. \n\nיב\nהוּא הָיָה אוֹמֵר: \nכָּל שֶׁמַּעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ, \nחָכְמָתוֹ מִתְקַיֶּמֶת; \nחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, \nאֵין חָכְמָתוֹ מִתְקַיֶּמֶת. \n",
+ "יג\nהוּא הָיָה אוֹמֵר: \nכָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה מִמֶּנּוּ, \nרוּחַ הַמָּקוֹם נוֹחָה מִמֶּנּוּ; \nוְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה מִמֶּנּוּ, \nאֵין רוּחַ הַמָּקוֹם נוֹחָה מִמֶּנּוּ. \n\nיד\nרְבִּי דוֹסָה בֶן הַרְכִינָס אוֹמֵר: \nשְׁנַת שַׁחְרִית, \nוְיֵין צָהֳרָיִם, \nוְשִׂיחַת הַיְלָדִים, \nוִישִׁיבַת כְּנֵסָיוֹת שֶׁלְּעַמֵּי הָאָרֶץ \nמוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. \n",
+ "יה\nרְבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: \nהַמְחַלֵּל אֶת הַקָּדָשִׁים, \nוְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, \nוְהַמְגַלֶּה פָנִים בַּתּוֹרָה, \nוְהַמֵּפֵר בְּרִיתוֹ שֶׁלְּאַבְרָהָם אָבִינוּ \nוְהַמְּאַדִּים אֶת פְּנֵי חֲבֵרוֹ, \nאַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ מַעֲשִׂים טוֹבִים, \nאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. \n",
+ "יו\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nהֱוֵי קַל רֹאשׁ, \nוְנוֹחַ תִּשְׁחֹרֶת, \nוֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה. \n",
+ "רְבִּי עֲקִיבָה אוֹמֵר: \nשְׂחוֹק וְקַלּוּת רֹאשׁ מַרְגִּילִים אֶת הָאָדָם לָעֶרְוָה. \nמַעַשְׂרוֹת, סְיָג לַתּוֹרָה; \nנְדָרִים, סְיָג לִפְרִישׁוּת; \nסְיָג לַחָכְמָה שְׁתִיקָה. \n",
+ "יז\nהוּא הָיָה אוֹמֵר: \nחָבִיב אָדָם, שֶׁנִּבְרָא בְצֶלֶם. \nחִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם אֱלֹהִים, \nשֶׁנֶּאֱמַר: (בראשית ט,ו) \n\"כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם\". \nחֲבִיבִים יִשְׂרָאֵל, שֶׁנִּקְרְאוּ בָנִים. \nחִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, \nשֶׁנֶּאֱמַר: (דברים יד,א) \n\"בָּנִים אַתֶּם לַיי אֱלֹהֵיכֶם\". \nחֲבִיבִים יִשְׂרָאֵל, \nשֶׁנִּתַּן לָהֶם כֶּלִי שֶׁבּוֹ נִבְרָא הָעוֹלָם. \nחִבָּה יְתֵרָה נוֹדַעַת לָהֶם, \nשֶׁנִּתַּן לָהֶם כֶּלִי שֶׁבּוֹ נִבְרָא הָעוֹלָם, \nשֶׁנֶּאֱמַר: (משלי ד,ב) \n\"כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ\". \n",
+ "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, \nוּבְטוּב הָעוֹלָם נִדּוֹן; \nוְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה. \n",
+ "יח\nהוּא הָיָה אוֹמֵר: \nהַכֹּל נָתוּן בַּעֲרָבִים, \nוּמְצוּדָה פְרוּשָׂה עַל כָּל הַחַיִּים. \nהֶחָנוּת פְּתוּחָה, וְהַחַנְוָנִי מַקִּיף, \nהַפִּנְקֵס פְּתוּחָה, וְהַיָּד כּוֹתֶבֶת, \nוְהַגַּבָּאִים מְחַזְּרִים תָּמִיד בְּכָל יוֹם, \nוְנִפְרָעִין מִן הָאָדָם לְדַעְתּוֹ וְשֶׁלֹּא לְדַעְתּוֹ, \nוְהַדִּין דִּין אֱמֶת, \nוְהַכֹּל מְתֻקָּן לִסְעוֹדָה. \n",
+ "יט\nרְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: \nאִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ; \nאִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. \nאִם אֵין חָכְמָה, אֵין יִרְאָה; \nאִם אֵין יִרְאָה, אֵין חָכְמָה. \nאִם אֵין דַּעַת, אֵין בִּינָה; \nאִם אֵין בִּינָה, אֵין דַּעַת. \nאִם אֵין קֶמַח, אֵין תּוֹרָה; \nאִם אֵין תּוֹרָה, אֵין קֶמַח. \nהוּא הָיָה אוֹמֵר: \nכָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, \nלְמַה הוּא דּוֹמֶה? \nלְאִילָן שֶׁנּוֹפוֹ מְרֻבֶּה וְשָׁרָשָׁיו מְעוּטִין, \nוְהָרוּח בָּאת וְעוֹקְרַתּוּ וְהָפְכַתּוּ עַל פָּנָיו, \n(שֶׁנֶּאֱמַר: (ירמיה יז,ו) \n\"וְהָיָה כְעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִי יָבוֹא טוֹב, \nוְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב\". ) \nוְכָל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, \nלְמַה הוּא דּוֹמֶה? \nלְאִילָן שֶׁנּוֹפוֹ מְמוּעָט וְשָׁרָשָׁיו מְרֻבִּים, \nאֲפִלּוּ כָל הָרוּחוֹת בָּאוֹת עָלָיו, \nאֵין מְזִיזוֹת אוֹתוֹ מִמְּקוֹמוֹ. \n(שֶׁנֶּאֱמַר: (ירמיה יז,ח) \n\"וְהָיָה כְעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו, \nוְלֹא יִרְאֶה כִי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, \nוּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׁוֹת פֶּרִי\". )\n",
+ "רְבִּי אֶלְעָזָר חֲסָמָה אוֹמֵר: \nקִנִּים וּפִתְחֵי נִדָּה הֵן הֵן גּוּפֵי הֲלָכוֹת; \nתְּקוּפוֹת וְגֵמַטַּרִיָה פַּרְפְּרָיוֹת לַחָכְמָה. \n\n\n\n"
+ ],
+ [
+ "א\nבֶּן זוֹמָה אוֹמֵר: \nאֵי זֶה הוּא חָכָם? \nהַלָּמֵד מִכָּל הָאָדָם, שֶׁנֶּאֱמַר: (תהלים קיט,צט) \n\"מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי\". \nאֵי זֶה הוּא גִבּוֹר? \nהַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר: (משלי טז,לב) \n\"טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר, \nוּמשֵׁל בְּרוּחוֹ מִלּכֵד עִיר\". \nאֵי זֶה הוּא עָשִׁיר? \nהַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר: (תהלים קכח,ב) \n\"יְגִיעַ כַּפֶּיךָ כִי תֹאכֵל, אַשְׁרֶיךָ וְטוֹב לָךְ\"; \n(\"אַשְׁרֶיךָ\", בָּעוֹלָם הַזֶּה, \n\"וְטוֹב לָךְ\", לָעוֹלָם הַבָּא.) \nאֵי זֶה הוּא מְכֻבָּד? \nהַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר: (שמואל א ב,ל) \n\"כִּי מְכַבְּדַי אֲכַבֵּד, וּבֹזַי יֵקָלּוּ\". \n",
+ "ב\nבֶּן עַזַּי אוֹמֵר: \nהֱוֵי רָץ לְמִצְוָה קַלָּה, \nוּבוֹרֵחַ מִן הָעֲבֵרָה; \nשֶׁמִּצְוָה גוֹרֶרֶת מִצְוָה, \nוַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה, \nשֶׁשְּׂכַר מִצְוָה, מִצְוָה, \nוּשְׂכַר עֲבֵרָה, עֲבֵרָה. \n",
+ "הוּא הָיָה אוֹמֵר: \nאַל תְּהִי בָז לְכָל אָדָם, \nוְאַל תְּהִי מַפְלִיג לְכָל דָּבָר; \nשֶׁאֵין לָךְ אָדָם שֶׁאֵין לוֹ שָׁעָה, \nוְאֵין לָךְ דָּבָר שֶׁאֵין לוֹ מָקוֹם. \n",
+ "רְבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר: \nמְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, \nשֶׁתִּקְוַת אֱנוֹשׁ רִמָּה. \n\nג\nרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nכָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר, \nנִפְרָעִים מִמֶּנּוּ בַגָּלוּי. \nאֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם. \n",
+ "ד\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nהַלָּמֵד עַל מְנָת לְלַמֵּד, \nמַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד; \nהַלָּמֵד עַל מְנָת לַעֲשׁוֹת, \nמַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד, \nלִשְׁמוֹר וְלַעֲשׁוֹת. \n\nה\nרְבִּי צָדוֹק אוֹמֵר: \nאַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶן, \nוְלֹא קָרְדֹּם לֹאכַל מֵהֶן. \nוְכָךְ הָיָה הֶלֵּל אוֹמֵר: \nוְדִי יִשְׁתַּמַּשׁ בְּתָגָא חָלַף. \nהָא כָּל הַנֵּאוֹת מִדִּבְרֵי תוֹרָה, \nנָטַל חַיָּיו מִן הָעוֹלָם. \n",
+ "ו\nרְבִּי יוֹסֵה אוֹמֵר: \nכָּל הַמְכַבֵּד אֶת הַתּוֹרָה, \nגּוּפוֹ מְכֻבָּד מִן הַבְּרִיּוֹת; \nוְכָל הַמְחַלֵּל אֶת הַתּוֹרָה, \nגּוּפוֹ מְחֻלָּל מִן הַבְּרִיּוֹת. \n",
+ "[ז]\nרְבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר: \nהַחוֹסֵךְ עַצְמוֹ מִן הַדִּין, \nפּוֹרֵק מִמֶּנּוּ אֵיבָה וְגָזֵל וּשְׁבוּעַת שָׁוְא. \nוְהַגַּס לִבּוֹ בְהוֹרָיָה, \nשׁוֹטֶה, רָשָׁע וְגַס רוּחַ. \n",
+ "הוּא הָיָה אוֹמֵר: \nאַל תְּהִי דָן יְחִידִי, \nשֶׁאֵין דָּן יָחִיד אֶלָּא אֶחָד. \nוְאַל תֹּאמַר: \"קַבְּלוּ דַעְתִּי!\" \nשֶׁהֵן רַשָּׁיִין וְלֹא אַתָּה. \n",
+ "ח\nרְבִּי יוֹנָתָן אוֹמֵר: \nכָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי, \nסוֹפוֹ לְקַיְּמָהּ מֵעֹשֶׁר; \nוְכָל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר, \nסוֹפוֹ לְבַטְּלָהּ מֵעֹנִי. \n",
+ "ט\nרְבִּי מֵאִיר אוֹמֵר: \nהֱוֵי מְעֵַט עֵסֶק, וַעֲסֹק בַּתּוֹרָה; \nוּשְׁפַל רוּחַ בִּפְנֵי כָל הָאָדָם; \nוְאִם בָּטַלְתָּ מִן הַתּוֹרָה, \nיֵשׁ לוֹ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ; \nוְאִם עָמַלְתָּ בַתּוֹרָה, \nיֵשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ. \n",
+ "י\nרְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: \nהָעוֹשֶׂה מִצְוָה אַחַת, \nקָנָה לוֹ פָרַקְלִיט אֶחָד; \nוְהָעוֹבֵר עֲבֵרָה אַחַת, \nקָנָה לוֹ קָטֵיגוֹר אֶחָד. \nתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, \nכִּתְרִיס לִפְנֵי הַפֻּרְעָנוּת. \n\nיא\nרְבִּי יוֹחָנָן הַסַּנְדַּלָּר אוֹמֵר: \nכָּל כְּנֵסְיָה שֶׁהִיא לְשֵׁם שָׁמַיִם, \nסוֹפָהּ לְהִתְקַיֵּם; \nוְשֶׁאֵינָה לְשֵׁם שָׁמַיִם, \nאֵין סוֹפָהּ לְהִתְקַיֵּם. \n",
+ "יב\nרְבִּי אֶלְעָזָר אוֹמֵר: \nיְהִי כְבוֹד תַּלְמִידָךְ חָבִיב עָלֶיךָ כִכְבוֹד חֲבֵרָךְ, \nוּכְבוֹד חֲבֵרָךְ כְּמוֹרָא רַבָּךְ, \nוּמוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם. \n",
+ "יג\nרְבִּי יְהוּדָה אוֹמֵר: \nהֱוֵי זָהִיר בַּתַּלְמוּד, \nשֶׁשִּׁגְגַת הַתַּלְמוּד עוֹלָה זָדוֹן. \n\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁלֹשָׁה כְתָרִים הֵן: \nכֶּתֶר תּוֹרָה, \nוְכֶתֶר כְּהֻנָּה, \nוְכֶתֶר מַלְכוּת; \nוְכֶתֶר שֵׁם טוֹב עַל גַּבֵּיהֶן. \n",
+ "יג <>\nרְבִּי נְהוֹרַי אוֹמֵר: \nהֱוֵי גוֹלֶה לִמְקוֹם תּוֹרָה, \nוְאַל תֹּאמַר \"הִיא תָּבוֹא אַחֲרַי\", \nשֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ. \nוְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן. \n\n",
+ "רְבִּי יַנַּי אוֹמֵר: \nאֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים \nוְלֹא מִיִּסּוּרֵיהֶן שֶׁלַּצַּדִּיקִים. \n\nיד\nרְבִּי מַתְּיָה בֶן חָרָשׁ אוֹמֵר: \nהֱוֵי מַקְדִים לִשְׁלוֹם כָּל הָאָדָם, \nוֶהֱוֵי זָנָב לָאֲרָיוֹת, \nוְלֹא רֹאשׁ לַשּׁוּעָלִים. \n",
+ "יה\nרְבִּי עֲקִיבָה אוֹמֵר: \nהָעוֹלָם הַזֶּה דוֹמֶה לִפְרוֹזְדוֹר לִפְנֵי הָעוֹלָם הַבָּא, \nהַתְקֵן עַצְמָךְ לִפְרוֹזְדוֹר, \nכְּדֵי שֶׁתִּכָּנֵס לִטְרִקְלִין. \n",
+ "הוּא הָיָה אוֹמֵר: \nיָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּבְמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, \nמִכָּל חַיֵּי הָעוֹלָם הַבָּא. \nיָפָה שָׁעָה אַחַת שֶׁלְּקוֹרַת רוּחַ בָּעוֹלָם הַבָּא, \nמִכָּל חַיֵּי הָעוֹלָם הַזֶּה. \n",
+ "יו\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאַל תְּרַצֶּה אֶת חֲבֵרָךְ בְּשָׁעַת כַּעְסוֹ, \nוְאַל תְּנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מוּטָל לְפָנָיו, \nוְאַל תִּשְׁאַל לוֹ בְּשָׁעָה נִדְרוֹ, \nוְאַל תִּשְׁתַּדֵּל לִרְאוֹתוֹ בְּשָׁעָה קַלְקָלָתוֹ. \n",
+ "יז\nשְׁמוּאֵל הַקָּטָן אוֹמֵר: (משלי כד,יז)\n\"בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח, \nוּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ. \" \n",
+ "יח\nאֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר: \nהַלָּמֵד יֶלֶד, לְמַה הוּא דּוֹמֶה? \nלִדְיוֹ כְתוּבָה עַל נְיָר חָדָשׁ. \nהַלָּמֵד זָקֵן, לְמַה הוּא דּוֹמֶה? \nלִדְיוֹ כְתוּבָה עַל נְיָר מָחוּק. \n\nיח <>\nרְבִּי יוֹסֵה בֶן יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר: \nהַלָּמֵד מִן הַקְּטַנִּים, לְמַה הוּא דּוֹמֶה? \nלְאוֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ. \nהַלָּמֵד מִן הַזְּקֵנִים, לְמַה הוּא דּוֹמֶה? \nלְאוֹכֵל עֲנָבִים בְּשֵׁלוֹת וְשׁוֹתֶה יַיִן יָשָׁן. \n\nיט\nרְבִּי מֵאִיר אוֹמֵר: \nאַל תִּסְתַּכֵּל בַּקִּנְקֵן, \nאֶלָּא בְמָה שֶׁיֶּשׁ בּוֹ. \nיֵשׁ קִנְקֵן חָדָשׁ מָלֵא יַיִן יָשָׁן, \nוְיָשָׁן שֶׁאֲפִלּוּ חָדָשׁ אֵין בּוֹ. \n\n",
+ "רְבִּי אֶלְעָזָר הַכַּפָּר אוֹמֵר: \nהַקִּנְאָה, וְהַתַּאֲוָה, וְהַכָּבוֹד \nמוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. \n",
+ "כ\nהוּא הָיָה אוֹמֵר: \nהַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לִחְיוֹת, \nוְהַחַיִּים לִדּוֹן, לֵידַע, וּלְהוֹדִיעַ וּלְהִוָּדַע, \nשֶׁהוּא הַיּוֹצֵר, וְהוּא הַבּוֹרֵא, \nהוּא הַמֵּבִין, וְהוּא הַדַּיָּן, \nהוּא עֵד, הוּא בַּעַל דִּין, \nוְהוּא עָתִיד לָדוֹן. \nשֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, \nוְלֹא מַשּׂוֹא פָנִים, וְלֹא מַקַּח שֹׁחַד, \nשֶׁהַכֹּל שֶׁלּוֹ. \nוְדַע, שֶׁהַכֹּל בְחֶשְׁבּוֹן. <חסרה מלה!!>\nוְאַל יַבְטִיחָךְ יִצְרָךְ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס, \nשֶׁעַל כָּרְחָךְ אַתָּה נוֹצָר, \nוְעַל כָּרְחָךְ אַתָּה נוֹלָד, \nוְעַל כָּרְחָךְ אַתָּה חַי, \nוְעַל כָּרְחָךְ אַתָּה מֵת, \nוְעַל כָּרְחָךְ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, \nלִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. \n\n\n\n"
+ ],
+ [
+ "א\nבַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. \nוּמַה תַּלְמוּד? \nוַהֲלֹא מַאֲמָר אֶחָד הָיָה יָכוֹל לְהִבָּרוֹת? \nאֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים, \nשֶׁהֵן מְאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת, \nוְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים, \nשֶׁהֵן מְקַיְּמִים אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת. \n",
+ "ב\nעֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, \nלְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, \nשֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִים לְפָנָיו, \nעַד שֶׁהֵבִיא עֲלֵיהֶם אֶת הַמַּבּוּל. \nעֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם אָבִינוּ, \nלְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, \nשֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִים לְפָנָיו, \nעַד שֶׁבָּא אַבְרָהָם אָבִינוּ וְקִבֵּל שְׂכַר כֻּלָּם. \n",
+ "עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ, \nוְעָמַד בְּכֻלָּם, \nלְהוֹדִיעַ כַּמָּה הִיא חִבָּתוֹ שֶׁלְּאַבְרָהָם אָבִינוּ. \n",
+ "ג\nעֲשָׂרָה נִסִּים נֶעֱשׂוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם, \nוַעֲשָׂרָה עַל הַיָּם. \nעֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא \nעַל הַמִּצְרִיִּים בְּמִצְרַיִם, וְעֶשֶׂר עַל הַיָּם. \nעֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בַּמִּדְבָּר, \nשֶׁנֶּאֱמַר: (במדבר יד,כב) \n\"וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְקוֹלִי\". \n",
+ "ד\nעֲשָׂרָה נִסִּים נֶעֱשׂוּ בְּבֵית הַמִּקְדָּשׁ: \nלֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר קֹדֶשׁ מֵעוֹלָם. \nוְלֹא הִסְרִיחַ בְּשַׂר קֹדֶשׁ מֵעוֹלָם; \nוְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. \nוְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבְּחַיִם. \nוְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים. \nוְלֹא כִבּוּ גְשָׁמִים אֶת הַמַּעֲרָכָה. \nלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן. \nעוֹמְדִים צְפוּפִין וּמִשְׁתַּחֲוִים רְווּחִים. \nלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם. \nלֹא אָמַר אָדָם לַחֲבֵרוֹ: \nצַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם. \n",
+ "ה\nעֲשָׂרָה דְבָרִים נִבְרְאוּ בֵין הַשְּׁמָשׁוֹת: \nפִּי הָאָרֶץ, \nוּפִי הַבְּאֵר, \nוּפִי הָאָתוֹן, \nוְהַקֶּשֶׁת, \nוְהַמָּן, \nוְהַמַּטֶּה, \nוְהַשָּׁמִיר, \nוְהַכְּתָב, \nוְהַמִּכְתָּב, \nוְהַלּוּחוֹת. \nוְיֵשׁ אוֹמְרִים: \nאַף הַמַּזִּיקִין, \nוּקְבוּרָתוֹ שֶׁלְּמֹשֶׁה, \nוְאֵילוֹ שֶׁלְּאַבְרָהָם אָבִינוּ. \nוְיֵשׁ אוֹמְרִים: \nאַף צְבַת בִּצְבַת עֲשׁוּיָה. <צָבָת>\n",
+ "ו\nשִׁבְעָה דְבָרִים בַּגֹּלֶם וְשִׁבְעָה בֶחָכָם. \nהֶחָכָם אֵינוּ מְדַבֵּר לִפְנֵי מִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ, \nוְאֵינוּ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ, \nוְאֵינוּ נִבְהָל לְהָשִׁיב. \nשׁוֹאֵל כַּהֲלָכָה וּמֵשִׁיב כָּעִנְיָן, \nוְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן. \nוְעַל מַה שֶּׁלֹּא שָׁמַע, אוֹמֵר \"לֹא שָׁמַעְתִּי\", \nוּמוֹדֶה עַל הָאֱמֶת. \nוְחִלּוּפֵיהֶן בַּגֹּלֶם. \n",
+ "ז\nשִׁבְעָה מִינֵי פֻרְעָנִיּוֹת בָּאִים \nעַל שִׁבְעָה גוּפֵי עֲבֵרוֹת: \nמִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵינָן מְעַשְּׂרִין, \nרָעָב שֶׁלַּבַּצֹּרֶת בָּא, \nמִקְצָתָן רְעֵבִים וּמִקְצָתָן שְׂבֵעִים. \nגָּמְרוּ שֶׁלֹּא לְעַשֵּׂר, \nרָעָב שֶׁלִּמְהוּמָה וְשֶׁלַּבַּצֹּרֶת בָּא. \nשֶׁלֹּא לִטּוֹל חַלָּה, \nרָעָב שֶׁלְּכַלָּיָה בָא. \n\nח\nדֶּבֶר בָּא לָעוֹלָם \nעַל הַמִּיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה \nשֶׁלֹּא נִמְסְרוּ לְבֵית דִּין, \nוְעַל פֵּרוֹת שְׁבִיעִית. \nחֶרֶב בָּאָה לָעוֹלָם עַל עִנּוּי הַדִּין, \nוְעַל עִוּוּת הַדִּין, \nוְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה. \n",
+ "חַיָּה רָעָה בָאָה לָעוֹלָם עַל שְׁבוּעַת שָׁוְא, \nוְעַל חִלּוּל הַשֵּׁם. \nגָּלוּת בָּאָה לָעוֹלָם עַל עֲבוֹדָה זָרָה, \nוְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, \nוְעַל הַשְׁמֵט הָאָרֶץ. \n\nט\nבְּאַרְבָּעָה פְרָקִים הַדֶּבֶר מְרֻבֶּה: \nבָּרְבִיעִית וּבַשְּׁבִיעִית, וּבְמוֹצָאֵי שְׁבִיעִית, \nוּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה. \nבָּרְבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית; \nבַּשְּׁבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית; \nוּבְמוֹצָאֵי שְׁבִיעִית, מִפְּנֵי פֵרוֹת שְׁבִיעִית; \nוּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה, \nמִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים. \n",
+ "י\nאַרְבַּע מִדּוֹת בָּאָדָם: \nהָאוֹמֵר \"שֶׁלִּי שֶׁלִּי וְשֶׁלָּךְ שֶׁלָּךְ\", \nמִדָּה בֵינוֹנִית. \nוְיֵשׁ אוֹמְרִים: \nזוֹ מִדַּת סְדוֹם. \n\"שֶׁלִּי שֶׁלָּךְ וְשֶׁלָּךְ שֶׁלִּי\", עַם הָאָרֶץ; \n\"שֶׁלִּי שֶׁלָּךְ וְשֶׁלָּךְ שֶׁלָּךְ\", חָסִיד; \n\"שֶׁלָּךְ שֶׁלִּי וְשֶׁלִּי שֶׁלִּי\", רָשָׁע. \n",
+ "יא\nאַרְבַּע מִדּוֹת בַּדֵּעוֹת: \nנוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת, \nיָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ; \nקָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת, \nיָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ; \nקָשֶׁה לִכְעֹס וְנוֹחַ לִרְצוֹת, \nחָסִיד; \nנוֹחַ לִכְעֹס וְקָשֶׁה לִרְצוֹת, \nרָשָׁע. \n",
+ "יב\nאַרְבַּע מִדּוֹת בַּלְמֵדִים: \nמְמַהֵר לִשְׁמוֹעַ וּמְמַהֵר לְאַבֵּד, \nיָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ; \nקָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, \nיָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ; \nמְמַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, \nחָכָם; \nקָשֶׁה לִשְׁמֹעַ וּמְמַהֵר לְאַבֵּד, \nזֶה חֵלֶק רַע. \n",
+ "יג\nאַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה: \nרוֹצֶה שֶׁיִּתֵּן וְאַל יִתְּנוּ אֲחֵרִים, \nעֵינוֹ רָעָה בְשֶׁלַּאֲחֵרִים; \nשֶׁיִּתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, \nעֵינוֹ רָעָה בְשֶׁלּוֹ; \nשֶׁיִּתֵּן וְיִתְּנוּ אֲחֵרִים, \nחָסִיד; \nאַל יִתֵּן וְאַל יִתְּנוּ אֲחֵרִים, \nרָשָׁע. \n",
+ "יד\nאַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ: \nהוֹלֵךְ וְאֵינוּ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ; \nעוֹשֶׂה וְאֵינוּ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ; \nהוֹלֵךְ וְעוֹשֶׂה, חָסִיד; \nלֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע. \n",
+ "יה\nאַרְבַּע מִדּוֹת בְּיוֹשְׁבֵי לִפְנֵי חֲכָמִים: \nסְפוֹג, מַשְׁפֵּךְ, וּמְשַׁמֶּרֶת, וְנָפָה. \nסְפוֹג, שֶׁהוּא סוֹפֵג אֶת הַכֹּל; \nמַשְׁפֵּךְ, שֶׁהוּא מַכְנִיס בָּזוֹ וּמוֹצִיא בָזוֹ; \nמְשַׁמֶּרֶת, שֶׁהִיא מוֹצִיאָה אֶת הַיַּיִן וְקוֹלֶטֶת אֶת הַשְּׁמָרִים; \nנָפָה, שֶׁהִיא מוֹצִיאָה אֶת הַקֶּמַח וְקוֹלֶטֶת אֶת הַסֹּלֶת. \n",
+ "יו\nכָּל אַהֲבָה שֶׁהִיא תְּלוּיָה בְדָבָר, \nבָּטֵל דָּבָר, וּבְטֵלָה אַהֲבָה; \nוְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, \nאֵינָה בְטֵלָה לְעוֹלָם. \n\nיז\nאֵי זוֹ הִיא אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר? \nזוֹ אַהֲבַת אַמְנוֹן וְתָמָר. \nוְשֶׁאֵינָה תְלוּיָה בְדָבָר? \nזוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן. \n",
+ "יח\nכָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, \nסוֹפָהּ לְהִתְקַיֵּם; \nוְשֶׁאֵינָה לְשֵׁם שָׁמַיִם, \nאֵין סוֹפָהּ לְהִתְקַיֵּם. \n\nיט\nאֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם? \nזוֹ מַחֲלֹקֶת שַׁמַּי וְהֶלֵּל; \nוְשֶׁאֵינָה לְשֵׁם שָׁמַיִם? \nזוֹ מַחֲלָקְתּוֹ שֶׁלְּקֹרַח. \n",
+ "כ\nכָּל הַמְזַכֶּה אֶת הָרַבִּים, \nאֵין חֵטְא בָּא עַל יָדוֹ; <בָּאָה>\nוְכָל הַמַּחֲטִיא אֶת הָרַבִּים, \nאֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׁוֹת תְּשׁוּבָה. \n\nכא\nמֹשֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, \nוּזְכוּת הָרַבִּים תְּלוּיָה בוֹ, שֶׁנֶּאֱמַר: (דברים לג,כא) \n\"צִדְקַת יי עָשָׂה, וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל\". \nיָרָבְעָם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים, \nוְחֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר: (מלכים א טו,ל) \n\"עַל חַטֹּאות יָרָבְעָם אֲשֶׁר חָטָא \nוַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל\". \n",
+ "כב\nכָּל שֶׁיֵּשׁ בּוֹ שְׁלֹשָׁה דְבָרִים, \nתַּלְמִידוֹ שֶׁלְּאַבְרָהָם אָבִינוּ, \nוּשְׁלֹשָׁה דְבָרִים, \nתַּלְמִידוֹ שֶׁלְּבִלְעָם הָרָשָׁע. \nעַיִן טוֹבָה, וְנֶפֶשׁ שְׁפָלָה, וְרוּחַ נְמוּכָה,\nתַּלְמִידוֹ שֶׁלְּאַבְרָהָם; \nעַיִן רָעָה, וְנֶפֶשׁ רְחָבָה, וְרוּחַ גְּבוֹהָה, \nתַּלְמִידוֹ שֶׁלְּבִלְעָם. \nמַה בֵּין תַּלְמִידָיו שֶׁלְּאַבְרָהָם אָבִינוּ \nלְתַלְמִידָיו שֶׁלְּבִלְעָם? \nתַּלְמִידָיו שֶׁלְּבִלְעָם יוֹרְדִים לְגֵיהִנָּם, \nשֶׁנֶּאֱמַר: (תהלים נה,כד) \n\"וְאַתָּה אֱלהִים תּוֹרִדֵם לִבְאֵר שַׁחַת, \nאַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, \nוַאֲנִי אֶבְטַח בָּךְ\". \nאֲבָל תַּלְמִידָיו שֶׁלְּאַבְרָהָם אָבִינוּ \nיוֹרְשִׁים לְגַן עֵדֶן,\nשֶׁנֶּאֱמַר: (משלי ח,כא) \n\"לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. \" \n",
+ "[כג]\nיְהוּדָה בֶן תֵּימָה אוֹמֵר: \nהֱוֵי עַז כַּנָּמֵר, \nוְקַל כַּנֶּשֶׁר, \nוְרָץ כַּצְּבִי, \nוְגִבּוֹר כָּאֲרִי, \nלַעֲשׁוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמַיִם. \n\nכד\nהוּא הָיָה אוֹמֵר: \nעַז פָּנִים לְגֵיהִנָּם, \nוּבוֹשׁ פָּנִים לְגַן עֵדֶן. \nיְהִי רָצוֹן מִלְּפָנֶיךָ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, \nשֶׁתִּבְנֶה עִירָךְ בְּיָמֵינוּ, \nוְתִתֵּן חֶלְקֵנוּ בְּתוֹרָתֶךָ. \n",
+ "(הוּא הָיָה אוֹמֵר: \nבֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, \nבֶּן עֶשֶׂר לַמִּשְׁנָה, \nבֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, \nבֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, \nבֶּן שְׁמוֹנֶה עֶשְׂרֵה לַחֻפָּה, \nבֶּן עֶשְׂרִים לִרְדּוֹף, \nבֶּן שְׁלֹשִׁים לַכֹּחַ, \nבֶּן אַרְבָּעִים לַבִּינָה, \nבֶּן חֲמִשִּׁים לָעֵצָה, \nבֶּן שִׁשִּׁים לַזִּקְנָה, \nבֶּן שִׁבְעִים לַשֵּׂבָה, \nבֶּן שְׁמוֹנִים לַגְּבוּרָה, \nבֶּן תִּשְׁעִים לָשׁוּחַ, \nבֶּן מֵאָה כְאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם. )\n",
+ "כה \nבֶּן בַּג בַּג אוֹמֵר: \nהֲפֹךְ בָּהּ וְהַפֵּךְ בָּהּ, \nדְּכֹלַּהּ בָּךְ וְכֹלָּךְ בַּהּ; \nוּבַהּ תֶּהְוֵי, \nוּמֶנַּהּ לָא תְזוּעַ, \nשֶׁאֵין לָךְ מִדָּה טוֹבָה מִמֶּנָּה. \n\n",
+ "בֶּן הֵהֵא אוֹמֵר: \nלְפוּם צַעְרָה אַגְרָה. \n\nחסל אבות\n\n \n(לא נמצא בכתב יד קאופמן)\n\n"
+ ],
+ [
+ "שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה. \nבָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם. \n\nרְבִּי מֵאִיר אוֹמֵר: \nכָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ זוֹכֶה לִדְבָרִים הַרְבֵּה, \nוְלֹא עוֹד, אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. \nנִקְרָא רֵעַ אָהוּב, \nאוֹהֵב אֶת הַמָּקוֹם, \nאוֹהֵב אֶת הַבְּרִיּוֹת, \nמְשַׂמֵּח אֶת הַמָּקוֹם, \nמְשַׂמֵּח אֶת הַבְּרִיּוֹת; \nוּמַלְבְּשַׁתּוּ עֲנָוָה וְיִרְאָה, \nוּמַכְשְׁרַתּוּ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, \nוּמְרַחֲקַתּוּ מִן הַחֵטְא, \nוּמְקָרְבַתּוּ לִידֵי זְכוּת; \nוְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה, בִּינָה וּגְבוּרָה, \nשֶׁנֶּאֱמַר: (משלי ח,יד) \n\"לִי עֵצָה וְתוּשִׁיָּה, אֲנִי בִינָה, לִי גְבוּרָה\"; \nוְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין; \nוּמְגַלִּין לוֹ רָזֵי תוֹרָה, \nוְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוּ פוֹסֵק; \nוְהָוֵי צָנוּעַ, וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ; \nוּמְגַדְּלַתּוּ וּמְרוֹמְמַתּוּ עַל כָּל הַמַּעֲשִׂים. \n",
+ "אָמַר רְבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: \nבְּכָל יוֹם וָיוֹם, \nבַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת: \nאוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה! \nשֶׁכָּל מִי שֶׁאֵינוּ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף, \nשֶׁנֶּאֱמַר: (משלי יא,כב) \n\"נֶזֶם זָהָב בְּאַף חֲזִיר, אִשָּׁה יָפָה וְסָרַת טָעַם\". \nוְאוֹמֵר: (שמות לב,טז) \n\"וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה, \nוְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא, חָרוּת עַל הַלֻּחֹת\"; \nאַל תִּקְרָא \"חָרוּת\" אֶלָּא \"חֵרוּת\", \nשֶׁאֵין לָךְ בֶּן חֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה. \nוְכָל מִי שֶׁעוֹסֵק בַּתּוֹרָה תָדִיר, \nהֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר: (במדבר כא,יט) \n\"וּמִמַּתָּנָה נַחֲלִיאֵל, וּמִנַּחֲלִיאֵל בָּמוֹת\". \n",
+ "הַלּוֹמֵד מֵחֲבֵרוֹ פֶרֶק אֶחָד, אוֹ הֲלָכָה אַחַת, \nאוֹ פָסוּק אֶחָד, אוֹ דִבּוּר אֶחָד, אֲפִלּוּ אוֹת אַחַת, \nצָרִיךְ לִנְהוֹג בּוֹ כָבוֹד; \nשֶׁכֵּן מָצִינוּ בְדָוִד מֶלֶךְ יִשְׂרָאֵל, \nשֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד, \nוּקְרָאוֹ רַבּוֹ, אַלּוּפוֹ וּמְיֻדָּעוֹ, שֶׁנֶּאֱמַר: (תהלים נה,יד) \n\"וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי, אַלּוּפִי וּמְיֻדָּעִי\". \nוַהֲלֹא דְבָרִים קַל וָחֹמֶר: \nוּמַה דָוִד מֶלֶךְ יִשְׂרָאֵל, \nשֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד, \nקְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, \nהַלּוֹמֵד מֵחֲבֵרוֹ פֶרֶק אֶחָד, אוֹ הֲלָכָה אַחַת, \nאוֹ פָסוּק אֶחָד, אוֹ דִבּוּר אֶחָד, \nאֲפִלּוּ אוֹת אַחַת, \nעַל אַחַת כַּמָּה וְכַמָּה שֶׁצָּרִיךְ לִנְהוֹג בּוֹ כָבוֹד! \nוְאֵין כָּבוֹד אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר: (משלי ג,לה) \n\"כָּבוֹד חֲכָמִים יִנְחָלוּ\"; \n\"וּתְמִימִים יִנְחֲלוּ טוֹב\" (משלי כח,י); \nוְאֵין טוֹב אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר: (משלי ד,ב) \n\"כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ\". \n",
+ "כָּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה: \nפַּת בַּמֶּלַח תֹּאכֵל, \nוּמַיִם בַּמְּשׁוּרָה תִשְׁתֶּה, \nוְעַל הָאָרֶץ תִּישָׁן, \nוְחַיֵּי צַעַר תִּחְיֶה וּבַתּוֹרָה אַתָּה עָמֵל; \nוְאִם אַתָּה עוֹשֶׂה כֵן, \n\"אַשְׁרֶיךָ וְטוֹב לָךְ\" (תהלים קכח,ב) \n\"אַשְׁרֶיךָ\" בָּעוֹלָם הַזֶּה, \n\"וְטוֹב לָךְ\" לָעוֹלָם הַבָּא. \nאַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמָךְ וְאַל תַּחְמֹד כָּבוֹד. \nיוֹתֵר מִלִּמּוּדָךְ עֲשֵׂה; \nוְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל מְלָכִים, \nשֶׁשֻּׁלְחָנָךְ גָּדוֹל מִשֻּׁלְחָנָם, \nוְכִתְרָךְ גָּדוֹל מִכִּתְרָם; \nוְנֶאֱמָן הוּא בַּעַל מְלַאכְתָּךְ \nשֶׁיְּשַׁלֵּם לָךְ שְׂכַר פְּעֻלָּתָךְ. \n",
+ "גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, \nשֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלשִׁים מַעֲלוֹת, \nוְהַכְּהֻנָּה בְעֶשְׂרִים וְאַרְבַּע, \nוְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמוֹנָה דְבָרִים: \nבְּתַלְמוּד, \nבִּשְׁמִיעַת הָאזֶן, \nבַּעֲרִיכַת שְׂפָתַיִם, \nבְּבִינַת הַלֵּב, \nבְּשִׂכְלוּת הַלֵּב, \nבְּאֵימָה, \nבְּיִרְאָה, \nבַּעֲנָוָה, \nבְּשִׂמְחָה, \nבְּשִׁמּוּשׁ חֲכָמִים, \nבְּדִקְדּוּק חֲבֵרִים, \nוּבְפִלְפּוּל הַתַּלְמִידִים, \nבְּיִשּׁוּב, \nבְּמִקְרָא, \nבְּמִשְׁנָה, \nבְּמִעוּט שֵׁנָה, \nבְּמִעוּט שִׂיחָה, \nבְּמִעוּט תַּעֲנוּג, \nבְּמִעוּט שְׂחוֹק, \nבְּמִעוּט דֶּרֶךְ אֶרֶץ, \nבְּאֶרֶךְ אַפַּיִם, \nבְּלֵב טוֹב, \nבֶּאֱמוּנַת חֲכָמִים, \nוּבְקַבָּלַת הַיִּסוּרִין. \n",
+ "הַמַּכִּיר אֶת מְקוֹמוֹ, \nוְהַשָּׂמֵחַ בְּחֶלְקוֹ, \nוְהָעוֹשֶׂה סְיָג לִדְבָרָיו, \nוְאֵינוּ מַחֲזִיק טוֹבָה לְעַצְמוֹ, \nאָהוּב, \nאוֹהֵב אֶת הַמָּקוֹם, \nאוֹהֵב אֶת הַבְּרִיּוֹת, \nאוֹהֵב אֶת הַצְּדָקוֹת, \nאוֹהֵב אֶת הַתּוֹכָחוֹת, \nאוֹהֵב אֶת הַמֵּישָׁרִים, \nמִתְרַחֵק מִן הַכָּבוֹד, \nוְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, \nוְאֵינוּ שָׂמֵחַ בְּהוֹרָאָה, \nנוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, \nמַכְרִיעוֹ לְכַף זְכוּת, \nמַעֲמִידוֹ עַל הָאֱמֶת, \nמַעֲמִידוֹ עַל הַשָּׁלוֹם, \nמִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, \nשׁוֹאֵל וּמֵשִׁיב, \nשׁוֹמֵעַ וּמוֹסִיף, \nהַלּוֹמֵד עַל מְנָת לְלַמֵּד, \nוְהַלּוֹמֵד עַל מְנָת לַעֲשׁוֹת, \nהַמַּחְכִּים אֶת רַבּוֹ, \nוְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, \nוְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ. \nהָא לָמַדְתָּ, \nשֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, \nמֵבִיא גְּאֻלָּה לָעוֹלָם, \nשֶׁנֶּאֱמַר: (אסתר ב,כב)\n\"וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי\". \n",
+ "גְּדוֹלָה תוֹרָה, \nשֶׁהִיא נוֹתֶנֶת חַיִּים לְעוֹשֶׂיהָ, \nבָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, \nשֶׁנֶּאֱמַר: (משלי ד,כב) \n\"כִּי חַיִּים הֵם לְמֹצְאֵיהֶם, וּלְכָל בְּשָׂרוֹ מַרְפֵּא\"; \nוְאוֹמֵר: (משלי ג,ח) \n\"רִפְאוּת תְּהִי לְשָׁרֶּךָ, וְשִׁקּוּי לְעַצְמוֹתֶיךָ\"; \nוְאוֹמֵר: (משלי ג,יח) \n\"עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, וְתֹמְכֶיהָ מְאֻשָּׁר\"; \nוְאוֹמֵר: (משלי א,ט) \n\"כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ, וַעֲנָקִים לְגַרְגְּרֹתֶיךָ\"; \nוְאוֹמֵר: (משלי ד,ט) \n\"תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן, עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ\"; \nוְאוֹמֵר: (משלי ג,טז) \n\"אֹרֶךְ יָמִים בִּימִינָהּ, בִּשְׂמֹאולָהּ עשֶׁר וְכָבוֹד\"; \nוְאוֹמֵר: (משלי ג,ב) \n\"כִּי אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ\". \n",
+ "רְבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר \nמִשֵּׁם רְבִּי שִׁמְעוֹן בֶּן יוֹחַי: \nהַנּוֹי, וְהַכֹּחַ, וְהָעשֶׁר, וְהַכָּבוֹד, וְהַחָכְמָה, \nוְהַזִּקְנָה, וְהַשֵּׂיבָה, וְהַבָּנִים, \nנָאֶה לַצַּדִּיקִים וְנָאֶה לָעוֹלָם, שֶׁנֶּאֱמַר: (משלי טז,לא) \n\"עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה, בְּדֶרֶךְ צְדָקָה תִמָּצֵא\"; \nוְאוֹמֵר: (משלי יד,כד) \n\"עֲטֶרֶת חֲכָמִים עָשְׁרָם\"; \nוְאוֹמֵר: (משלי יז,ו) \n\"עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים, וְתִפְאֶרֶת בָּנִים אֲבוֹתָם\"; \nוְאוֹמֵר: (משלי כ,כט) \n\"תִּפְאֶרֶת בַּחוּרִים כּחָם, וַהֲדַר זְקֵנִים שֵׂיבָה\"; \nוְאוֹמֵר: (ישעיה כד,כג) \n\"וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה, \nכִּי מָלַךְ יי צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם, \nוְנֶגֶד זְקֵנָיו כָּבוֹד\". \nרְבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: \nאֵלּוּ שֶׁבַע מִדּוֹת שֶׁמָּנוּ חֲכָמִים לַצַּדִּיקִים, \nכֻּלָּם נִתְקַיְּמוּ בְרִבִּי וּבְבָנָיו. \n",
+ "אָמַר רְבִּי יוֹסֵה בֶן קִסְמָא: \nפַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ, \nוּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, \nוְהֶחֱזַרְתִּי לוֹ שָׁלוֹם. \nאָמַר לִי: \n\"רְבִּי, מֵאֵיזֶה מָקוֹם אַתָּה?\" \nאָמַרְתִּי לוֹ: \n\"מֵעִיר גְּדוֹלָה שֶׁלַּחֲכָמִים וְשֶׁל סוֹפְרִים אֲנִי. \" \nאָמַר לִי: \n\"רְבִּי, רְצוֹנָךְ שֶׁתָּדוּר עִמָּנוּ בִמְקוֹמֵנוּ, \nוַאֲנִי אֶתֶּן לָךְ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב, \nוַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. \" \nאָמַרְתִּי לוֹ: \n\"בְּנִי, אִם אַתָּה נוֹתֵן לִי כָל כֶּסֶף וְזָהָב, \nוַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, \nאֵינִי דָר אֶלָּא בִמְקוֹם תּוֹרָה, \nלְפִי שֶׁבְּשָׁעַת פְּטִירָתוֹ שֶׁלָּאָדָם, \nאֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶסֶף וְלֹא זָהָב, \nוְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, \nאֶלָּא תוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד, \nשֶׁנֶּאֱמַר: (משלי ו,כב) \n\"בְּהִתְהַלֶּכְךָ תַנְחֶה אתָךְ, \nבְּשָׁכְבְּךָ תִשְׁמֹר עָלֶיךָ, \nוַהֲקִיצוֹתָ, הִיא תְשִׂיחֶךָ\". \n\"בְּהִתְהַלֶּכְךָ תַנְחֶה אתָךְ\" בָּעוֹלָם הַזֶּה; \n\"בְּשָׁכְבְּךָ תִשְׁמֹר עָלֶיךָ\" בַּקֶּבֶר; \n\"וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ\" לָעוֹלָם הַבָּא. \nוְכֵן כָּתוּב בְּסֵפֶר תִּלִּים, \nעַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל: (תהלים קיט,עב) \n\"טוֹב לִי תוֹרַת פִּיךָ, מֵאַלְפֵי זָהָב וָכָסֶף\"; \nוְאוֹמֵר: (חגי ב,ח) \n\"לִי הַכֶּסֶף וְלִי הַזָּהָב, נְאֻם יי צְבָאוֹת\". \n",
+ "חֲמִשָּׁה קִנְיָנִים קָנָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, \nוְאֵלּוּ הֵן: \nתּוֹרָה קִנְיָן אֶחָד, \nשָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, \nאַבְרָהָם קִנְיָן אֶחָד, \nיִשְׂרָאֵל קִנְיָן אֶחָד, \nבֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. \nתּוֹרָה קִנְיָן אֶחָד מְנַיִן? \nדִּכְתִיב: (משלי ח,כב) \n\"יי קָנָנִי רֵאשִׁית דַּרְכּוֹ, קֶדֶם מִפְעָלָיו מֵאָז\". \nשָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מְנַיִן? \nשֶׁנֶּאֱמַר: (ישעיה סו,א) \n\"כֹּה אָמַר יי הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי, \nאֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי, \nוְאֵי זֶה מָקוֹם מְנוּחָתִי?\" \nוְאוֹמֵר: (תהלים קד,כד) \n\"מָה רַבּוּ מַעֲשֶׂיךָ יי, \nכֻּלָּם בְּחָכְמָה עָשִׂיתָ, מָלְאָה הָאָרֶץ קִנְיָנֶךָ\". \nאַבְרָהָם קִנְיָן אֶחָד מְנַיִן? \nדִּכְתִיב: (בראשית יד,יט) \n\"וַיְבָרְכֵהוּ וַיֹּאמַר, \nבָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ\". \nיִשְׂרָאֵל קִנְיָן אֶחָד מְנַיִן? \nדִּכְתִיב: (שמות טו, טז) \n\"עַד יַעֲבֹר עַמְּךָ יי, עַד יַעֲבֹר עַם זוּ קָנִיתָ\"; \nוְאוֹמֵר: (תהלים טז, ג) \n\"לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה, \nוְאַדִּירֵי כָל חֶפְצִי בָם\". \nבֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מְנַיִן? \nשֶׁנֶּאֱמַר: (שמות טו, יז) \n\"מִקְּדָשׁ אֲדנָי כּוֹנְנוּ יָדֶיךָ\"; \nוְאוֹמֵר: (תהלים עח, נד) \n\"וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ, \nהַר זֶה קָנְתָה יְמִינוֹ\". \n",
+ "כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, \nלֹא בָרָא אֶלָּא לִכְבוֹדוֹ, \nשֶׁנֶּאֱמַר: (ישעיה מג,ז) \n\"כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְרָאתִיו, \nיְצַרְתִּיו אַף עֲשִׂיתִיו\"; \nוְאוֹמֵר: (שמות טו,יח) \n\"יי יִמְלךְ לְעלָם וָעֶד\". \nרְבִּי חֲנַנְיָא בֶן עֲקַשְׁיָא אוֹמֵר: \nרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת אֶת יִשְׂרָאֵל, \nלְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, \nשֶׁנֶּאֱמַר: (ישעיה מב,כא) \n\"יי חָפֵץ לְמַעַן צִדְקוֹ, יַגְדִּיל תּוֹרָה וְיַאְדִּיר\".) \n\nחסל אבות\n\n\n\n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..7b62256d8395d0ab3870257f50b81e6bf70af8ad
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,147 @@
+{
+ "language": "he",
+ "title": "Pirkei Avot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "משה קבל תורה מסיני. ומסרה ליהושע. ויהושע לזקנים. וזקנים לנביאים. ונביאים מסרוה לאנשי כנסת הגדולה. הם אמרו שלשה דברים. הוו מתונים בדין. והעמידו תלמידים הרבה. ועשו סייג לתורה: ",
+ "שמעון הצדיק היה משירי כנסת הגדולה. הוא היה אומר על שלשה דברים העולם עומד. על התורה. ועל העבודה. ועל גמילות חסדים: ",
+ "אנטיגנוס איש סוכו קבל משמעון הצדיק. הוא היה אומר אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. אלא הוו כעבדים המשמשין את הרב. שלא על מנת לקבל פרס. ויהי מורא שמים עליכם: ",
+ "יוסי בן יועזר איש צרדה. ויוסי בן יוחנן איש ירושלים קבלו מהם. יוסי בן יועזר אומר יהי ביתך בית ועד לחכמים. והוי מתאבק בעפר רגליהם. והוי שותה בצמא את דבריהם: ",
+ "יוסי בן יוחנן איש ירושלים אומר יהי ביתך פתוח לרוחה. ויהיו עניים בני ביתך. ואל תרבה שיחה עם האשה. באשתו אמרו. קל וחומר באשת חברו. מכאן אמרו חכמים כל זמן שאדם מרבה שיחה עם האשה. גורם רעה לעצמו. ובוטל מדברי תורה. וסופו יורש גיהנום: ",
+ "יהושע בן פרחיה ונתאי הארבלי קבלו מהם. יהושע בן פרחיה אומר. עשה לך רב. וקנה לך חבר. והוי דן את כל האדם לכף זכות: ",
+ "נתאי הארבלי אומר הרחק משכן רע. ואל תתחבר לרשע. ואל תתיאש מן הפורענות: ",
+ "יהודה בן טבאי. ושמעון בן שטח קבלו מהם. יהודה בן טבאי אומר. אל תעש עצמך כעורכי הדיינין. וכשיהיו בעלי דינים עומדים לפניך יהיו בעיניך כרשעים. וכשנפטרים מלפניך יהיו בעיניך כזכאין כשקבלו עליהם את הדין: ",
+ "שמעון בן שטח אומר הוי מרבה לחקור את העדים. והוי זהיר בדבריך. שמא מתוכם ילמדו לשקר: ",
+ "שמעיה ואבטליון קבלו מהם. שמעיה אומר אהוב את המלאכה. ושנא את הרבנות. ואל תתודע לרשות: ",
+ "אבטליון אומר חכמים הזהרו בדבריכם. שמא תחובו חובת גלות. ותגלו למקום מים הרעים. וישתו התלמידים הבאים אחריכם. וימותו. ונמצא שם שמים מתחלל: ",
+ "הלל ושמאי קבלו מהם. הלל אומר הוי מתלמידיו של אהרן. אוהב שלום. ורודף שלום. אוהב את הבריות. ומקרבן לתורה: ",
+ "הוא היה אומר נגד שמא. אבד שמיה. ודלא מוסיף יסיף ודלא יליף. קטלא חייב. ודישתמש בתגא חלף: ",
+ "הוא היה אומר אם אין אני לי מי לי וכשאני לעצמי מה אני. ואם לא עכשיו אימתי: ",
+ "שמאי אומר עשה תורתך קבע. אמור מעט ועשה הרבה. והוי מקבל את כל האדם בסבר פנים יפות: ",
+ "רבן גמליאל אומר עשה לך רב. והסתלק מן הספק. ואל תרבה לעשר אומדות: ",
+ "שמעון בנו אומר כל ימי גדלתי בין החכמים ולא מצאתי לגוף טוב אלא שתיקה ולא המדרש הוא העיקר אלא המעשה. וכל המרבה דברים מביא חטא: ",
+ "רבן שמעון בן גמליאל אומר על שלשה דברים העולם עומד. על הדין. ועל האמת. ועל השלום. שנאמר (זכריה ח, טז) אמת ומשפט שלום. שפטו בשעריכם: "
+ ],
+ [
+ "רבי אומר איזוהי דרך ישרה שיבור לו האדם כל שהיא תפארת לעושה. ותפארת לו מן האדם, והוי זהיר במצוה קלה כבחמורה. שאין אתה יודע מתן שכרן של מצות. והוי מחשב הפסד מצוה כנגד שכרה. ושכר עבירה כנגד הפסדה. והסתכל בשלשה דברים ואי אתה בא לידי עבירה. דע מה למעלה ממך. עין רואה. ואוזן שומעת. וכל מעשיך בספר נכתבין: ",
+ "רבן גמליאל בנו של רבי יהודה הנשיא אומר. יפה תלמוד תורה עם דרך ארץ. שיגיעת שניהם משכחת עון. וכל תורה שאין עמה מלאכה. סופה בטלה. וגוררת עון. וכל העמלים עם הצבור. יהיו עמלים עמהם לשם שמים. שזכות אבותם מסייעתן. וצדקתם עומדת לעד. ואתם מעלה אני עליכם שכר הרבה כאילו עשיתם: ",
+ "הוו זהירין ברשות. שאין מקרבין לו לאדם. אלא לצורך עצמן. נראין כאוהבין בשעת הנאתן. ואין עומדין לו לאדם בשעת דחקו: ",
+ "הוא היה אומר. עשה רצונו כרצונך. כדי שיעשה רצונך כרצונו. בטל רצונך מפני רצונו. כדי שיבטל רצון אחרים מפני רצונך. הלל אומר אל תפרוש מן הצבור ואל תאמן בעצמך עד יום מותך. ואל תדין את חברך עד שתגיע למקומו. ואל תאמר דבר שאי אפשר לשמוע שסופו להשמע. ואל תאמר לכשאפנה אשנה. שמא לא תפנה: ",
+ "הוא היה אומר אין בור ירא חטא. ולא עם הארץ חסיד. ולא הביישן למד. ולא הקפדן מלמד. ולא כל המרבה בסחורה מחכים. ובמקום שאין אנשים. השתדל להיות איש: ",
+ "אף הוא ראה גולגלת אחת שצפה על פני המים. אמר לה על דאטפת אטפוך וסוף מטיפיך יטופון: ",
+ "הוא היה אומר מרבה בשר. מרבה רמה. מרבה נכסים. מרבה דאגה. מרבה נשים. מרבה כשפים. מרבה שפחות. מרבה זמה. מרבה עבדים. מרבה גזל. מרבה תורה. מרבה חיים. מרבה ישיבה. מרבה חכמה. מרבה עצה. מרבה תבונה. מרבה צדקה. מרבה שלום. קנה שם טוב. קנה לעצמו. קנה לו דברי תורה. קנה לו חיי העולם הבא: ",
+ "רבן יוחנן בן זכאי קבל מהלל ומשמאי. הוא היה אומר אם למדת תורה הרבה. אל תחזיק טובה לעצמך. כי לכך נוצרת. חמשה תלמידים היו לרבן יוחנן בן זכאי. ואלו הן רבי אליעזר בן הורקנוס. ורבי יהושע בן חנניה. ורבי יוסי הכהן. ורבי שמעון בן נתנאל. ורבי אלעזר בן ערך. הוא היה מונה שבחן. רבי אליעזר בן הורקנוס בור סיד שאינו מאבד טפה. רבי יהושע אשרי יולדתו. רבי יוסי חסיד. רבי שמעון בן נתנאל ירא חטא. ורבי אלעזר בן ערך מעין המתגבר. הוא היה אומר אם יהיו כל חכמי ישראל בכף מאזנים. ואליעזר בן הורקנוס בכף שניה מכריע את כולם. אבא שאול אומר משמו. אם יהיו כל חכמי ישראל בכף מאזנים. ורבי אליעזר בן הורקנוס אף עמהם. ורבי אלעזר בכף שניה. מכריע את כולם: ",
+ "אמר להם צאו וראו איזוהי דרך ישרה שידבק בה האדם. רבי אליעזר אומר עין טובה. רבי יהושע אומר חבר טוב. רבי יוסי אומר שכן טוב. רבי שמעון אומר הרואה את הנולד. רבי אלעזר אומר לב טוב. אמר להם רואה אני את דברי אלעזר בן ערך. שבכלל דבריו דבריכם. אמר להם צאו וראו איזוהי דרך רעה שיתרחק ממנה האדם. רבי אליעזר אומר עין רעה. רבי יהושע אומר חבר רע. רבי יוסי אומר שכן רע. רבי שמעון אומר הלוה ואינו משלם. אחד הלוה מן האדם. כלוה מן המקום ברוך הוא. שנאמר (תהלים לז, כא) לוה רשע ולא ישלם וצדיק חונן ונותן. רבי אלעזר אומר לב רע. אמר להם רואה אני את דברי אלעזר בן ערך. שבכלל דבריו דבריכם: ",
+ "הם אמרו שלשה שלשה דברים. רבי אליעזר אומר יהי כבוד חברך חביב עליך כשלך. ואל תהי נוח לכעוס. ושוב יום אחד לפני מיתתך. והוי מתחמם כנגד אורן של חכמים. והוי זהיר בגחלתן שלא תכוה. שנשיכתן. נשיכת שועל. ועקיצתן. עקיצת עקרב. ולחישתן. לחישת שרף. וכל דבריהם כגחלי אש: ",
+ "רבי יהושע אומר עין הרע. ויצר הרע. ושנאת הבריות. מוציאין את האדם מן העולם: ",
+ "רבי יוסי אומר יהי ממון חברך חביב עליך כשלך. והתקן עצמך ללמוד תורה שאינה ירושה לך. וכל מעשיך יהיו לשם שמים: ",
+ "רבי שמעון אומר הוי זהיר בקרית שמע ובתפלה. וכשאתה מתפלל. אל תעש תפלתך קבע. אלא רחמים ותחנונים לפני המקום ברוך הוא. שנאמר (יואל ב, יג) כי אל חנון ורחום הוא ארך אפים ורב חסד ונחם על הרעה. ואל תהי רשע בפני עצמך: ",
+ "רבי אלעזר אומר הוי שקוד ללמוד תורה. ודע מה שתשיב לאפיקורוס. ודע לפני מי אתה עמל. ונאמן הוא בעל מלאכתך שישלם לך שכר פעולתך: ",
+ "רבי טרפון אומר היום קצר והמלאכה מרובה והפועלים עצלים והשכר הרבה ובעל הבית דוחק: ",
+ "הוא היה אומר לא עליך המלאכה לגמור. ולא אתה בן חורין ליבטל ממנה. אם למדת תורה הרבה נותנים לך שכר הרבה. ונאמן הוא בעל מלאכתך שישלם לך שכר פעולתך. ודע מתן שכרן של צדיקים לעתיד לבא: "
+ ],
+ [
+ "עקביא בן מהללאל אומר הסתכל בשלשה דברים ואי אתה בא לידי עבירה. דע מאין באת. ולאן אתה הולך. ולפני מי אתה עתיד ליתן דין וחשבון. מאין באת. מטפה סרוחה. ולאן אתה הולך למקום עפר רמה ותולעה. ולפני מי אתה עתיד ליתן דין וחשבון לפני מלך מלכי המלכים הקדוש ברוך הוא: ",
+ "רבי חנינא סגן הכהנים אומר הוי מתפלל בשלומה של מלכות. שאלמלא מוראה. איש את רעהו חיים בלעו. רבי חנינא בן תרדיון אומר שנים שיושבין ואין ביניהן דברי תורה. הרי זה מושב לצים. שנאמר (תהלים א, א) ובמושב לצים לא ישב. אבל שנים שיושבין ויש ביניהם דברי תורה שכינה ביניהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו. אין לי אלא שנים. מנין שאפילו אחד שיושב ועוסק בתורה. שהקדוש ברוך הוא קובע לו שכר שנאמר (איכה ג, כח) ישב בדד וידום כי נטל עליו: ",
+ "רבי שמעון אומר שלשה שאכלו על שלחן אחד. ולא אמרו עליו דברי תורה כאילו אכלו מזבחי מתים. שנאמר (ישעיה כח, ח) כי כל שלחנות מלאו קיא צואה בלי מקום. אבל שלשה שאכלו על שלחן אחד ואמרו עליו דברי תורה. כאילו אכלו משלחנו של מקום ברוך הוא. שנאמר (יחזקאל מא, כב) וידבר אלי זה השלחן אשר לפני ה': ",
+ "רבי חנינא בן חכינאי אומר הנעור בלילה. והמהלך בדרך יחידי. והמפנה לבו לבטלה. הרי זה מתחייב בנפשו: ",
+ "רבי נחוניא בן הקנה אומר כל המקבל עליו עול תורה מעבירין ממנו עול מלכות ועול דרך ארץ. וכל הפורק ממנו עול תורה נותנין עליו עול מלכות ועול דרך ארץ: ",
+ "רבי חלפתא איש כפר חנניה אומר עשרה שיושבין ועוסקין בתורה שכינה שרויה ביניהם. שנאמר (תהלים פב, א) אלהים נצב בעדת אל. ומנין אפילו חמשה שנאמר (עמוס ט, ו) ואגודתו על ארץ יסדה. ומנין אפילו שלשה. שנאמר בקרב אלהים ישפוט. ומנין אפילו שנים. שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע וגומר. ומנין אפילו אחד. שנאמר (שמות כ, כ) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך: ",
+ "רבי אלעזר איש ברתותא אומר תן לו משלו. שאתה ושלך שלו וכן בדוד הוא אומר (ד\"ה א' כט, יד) כי ממך הכל ומידך נתנו לך. רבי שמעון אומר המהלך בדרך ושונה. ומפסיק ממשנתו. ואומר מה נאה אילן זה. ומה נאה ניר זה. מעלה עליו הכתוב כאילו מתחייב בנפשו: ",
+ "רבי דוסתאי ברבי ינאי משום רבי מאיר אומר כל השוכח דבר אחד ממשנתו. מעלה עליו הכתוב כאילו מתחייב בנפשו. שנאמר (דברים ד, ט) רק השמר לך ושמור נפשך מאד פן תשכח את הדברים אשר ראו עיניך. יכול אפילו תקפה עליו משנתו תלמוד לומר (שם) ופן יסורו מלבבך כל ימי חייך. הא אינו מתחייב בנפשו. עד שישב ויסירם מלבו: ",
+ "רבי חנינא בן דוסא אומר כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת. וכל שחכמתו קודמת ליראת חטאו אין חכמתו מתקיימת. הוא היה אומר כל שמעשיו מרובין מחכמתו חכמתו מתקיימת. וכל שחכמתו מרובה ממעשיו אין חכמתו מתקיימת: ",
+ "הוא היה אומר כל שרוח הבריות נוחה הימנו. רוח המקום נוחה הימנו. וכל שאין רוח הבריות נוחה הימנו. אין רוח המקום נוחה הימנו. רבי דוסא בן הרכינס אומר שינה של שחרית. ויין של צהרים. ושיחת ילדים. וישיבת בתי כנסיות של עמי הארץ. מוציאין את האדם מן העולם: ",
+ "רבי אלעזר המודעי אומר המחלל את הקדשים. והמבזה את המועדות. והמלבין פני חברו ברבים. והמפר בריתו של אברהם אבינו עליו השלום. והמגלה פנים בתורה שלא כהלכה. אף על פי שיש בידו תורה ומעשים טובים. אין לו חלק לעולם הבא: ",
+ "רבי ישמעאל אומר הוי קל לראש. ונוח לתשחורת. והוי מקבל את כל האדם בשמחה: ",
+ "רבי עקיבא אומר שחוק וקלות ראש מרגילין לערוה. מסורת סייג לתורה. מעשרות סייג לעושר. נדרים סייג לפרישות. סייג לחכמה שתיקה. ",
+ "הוא היה אומר חביב אדם שנברא בצלם. חבה יתירה נודעת לו שנברא בצלם. שנאמר (בראשית ט, ו) בצלם אלהים עשה את האדם. חביבין ישראל. שנקראו בנים למקום. חבה יתירה נודעת להם שנקראו בנים למקום. שנאמר (דברים יד, א) בנים אתם לה' אלהיכם. חביבין ישראל שניתן להם כלי חמדה. חבה יתירה נודעת להם שניתן להם כלי חמדה שבו נברא העולם. שנאמר (משלי ד, ב) כי לקח טוב נתתי לכם תורתי אל תעזובו: ",
+ "הכל צפוי. והרשות נתונה. ובטוב העולם נדון. והכל לפי רוב המעשה: ",
+ "הוא היה אומר הכל נתון בערבון. ומצודה פרוסה על כל החיים. החנות פתוחה. והחנוני מקיף, והפנקס פתוח. והיד כותבת. וכל הרוצה ללות. יבא וילוה. והגבאים מחזירים תדיר בכל יום. ונפרעין מן האדם מדעתו ושלא מדעתו. ויש להם על מה שיסמוכו. והדין דין אמת. והכל מתוקן לסעודה: ",
+ "רבי אלעזר בן עזריה אומר אם אין תורה אין דרך ארץ. אם אין דרך ארץ אין תורה. אם אין חכמה אין יראה. אם אין יראה אין חכמה. אם אין בינה אין דעת. אם אין דעת אין בינה. אם אין קמח אין תורה. אם אין תורה אין קמח. הוא היה אומר כל שחכמתו מרובה ממעשיו למה הוא דומה. לאילן שענפיו מרובין ושרשיו מועטין. והרוח באה ועוקרתו והופכתו על פניו. שנאמר (ירמיה יז, ו) והיה כערער בערבה ולא יראה כי יבא טוב ושכן חררים במדבר ארץ מלחה ולא תשב. אבל כל שמעשיו מרובין מחכמתו למה הוא דומה לאילן שענפיו מועטין. ושרשיו מרובין. שאפילו כל הרוחות שבעולם באות ונושבות בו. אין מזיזין אותו ממקומו. שנאמר (ירמיה יז, ח) והיה כעץ שתול על מים ועל יובל ישלח שרשיו ולא יראה כי יבא חום והיה עלהו רענן ובשנת בצורת לא ידאג ולא ימיש מעשות פרי: ",
+ "רבי אליעזר בן חסמא אומר. קינין. ופתחי נדה. הן הן גופי הלכות. תקופות וגמטריאות פרפראות לחכמה: "
+ ],
+ [
+ "בן זומא אומר איזהו חכם. הלומד מכל אדם. שנאמר (תהלים קיט, צט) מכל מלמדי השכלתי. איזהו גבור הכובש את יצרו שנאמר (משלי טז, לב) טוב ארך אפים מגבור ומושל ברוחו מלוכד עיר. איזהו עשיר. השמח בחלקו. שנאמר (תהלים קכח, ב) יגיע כפיך כי תאכל אשריך וטוב לך. אשריך בעולם הזה. וטוב לך לעולם הבא. איזהו מכובד. המכבד את הבריות. שנאמר (שמואל א' ב, ל) כי מכבדי אכבד ובוזי יקלו: ",
+ "בן עזאי אומר הוי רץ למצוה קלה כבחמורה. ובורח מן העבירה. שמצוה גוררת מצוה. ועבירה גוררת עבירה. ששכר מצוה. מצוה. ושכר עבירה עבירה: ",
+ "הוא היה אומר אל תהי בז לכל אדם. ואל תהי מפליג. לכל דבר. שאין לך אדם שאין לו שעה. ואין לך דבר שאין לו מקום: ",
+ "רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח. שתקות אנוש רמה. רבי יוחנן בן ברוקא אומר כל המחלל שם שמים בסתר נפרעין ממנו בגלוי. אחד שוגג ואחד מזיד. בחלול השם: ",
+ "רבי ישמעאל בנו אומר הלומד על מנת ללמד מספיקין בידו ללמוד וללמד. והלומד על מנת לעשות. מספיקין בידו ללמוד וללמד. לשמור ולעשות. רבי צדוק אומר אל תעשם עטרה להתגדל בהם. ולא קרדום לחפור בהם. וכך היה הלל אומר. ודישתמש בתגא חלף. הא למדת כל הנהנה מדברי תורה. נוטל חייו מן העולם: ",
+ "רבי יוסי אומר כל המכבד את התורה. גופו מכובד על הבריות. וכל המחלל את התורה. גופו מחולל על הבריות: ",
+ "רבי ישמעאל בנו אומר החושך עצמו מן הדין. פורק ממנו איבה. וגזל. ושבועת שוא. והגס לבו בהוראה. שוטה רשע. וגס רוח: ",
+ "הוא היה אומר אל תהי דן יחידי. שאין דן יחידי אלא אחד. ואל תאמר קבלו דעתי. שהן רשאין ולא אתה: ",
+ "רבי יונתן אומר כל המקיים את התורה מעוני סופו לקיימה מעושר. וכל המבטל את התורה מעושר. סופו לבטלה מעוני: ",
+ "רבי מאיר אומר הוי ממעט בעסק ועסוק בתורה. והוי שפל רוח בפני כל אדם ואם בטלת מן התורה. יש לך בטלים הרבה כנגדך. ואם עמלת בתורה. יש לו שכר הרבה ליתן לך: ",
+ "רבי אליעזר בן יעקב אומר העושה מצוה אחת קונה לו פרקליט אחד. והעובר עבירה אחת קונה לו קטיגור אחד. תשובה ומעשים טובים כתריס בפני הפורענות. רבי יוחנן הסנדלר אומר כל כנסיה שהיא לשם שמים סופה להתקיים. ושאינה לשם שמים. אין סופה להתקיים: ",
+ "רבי אלעזר בן שמוע אומר יהי כבוד תלמידך חביב עליך כשלך. וכבוד חבירך כמורא רבך. ומורא רבך כמורא שמים: ",
+ "רבי יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון. רבי שמעון אומר שלשה כתרים הם. כתר תורה. וכתר כהונה. וכתר מלכות. וכתר שם טוב. עולה על גביהן: ",
+ "רבי נהוראי אומר הוי גולה למקום תורה ואל תאמר שהיא תבוא אחריך. שחביריך יקיימוה בידך. ואל בינתך אל תשען: ",
+ "רבי ינאי אומר אין בידינו לא משלות הרשעים. ואף לא מיסורי הצדיקים. רבי מתיא בן חרש אומר הוי מקדים בשלום כל אדם. והוי זנב לאריות. ואל תהי ראש לשועלים. ",
+ "רבי יעקב אומר העולם הזה דומה לפרוזדור בפני העולם הבא. התקן עצמך בפרוזדור כדי שתכנס לטרקלין: ",
+ "הוא היה אומר יפה שעה אחת בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא. ויפה שעה אחת של קורת רוח בעולם הבא מכל חיי העולם הזה: ",
+ "רבי שמעון בן אלעזר אומר אל תרצה את חבירך בשעת כעסו. ואל תנחמנו בשעה שמתו מוטל לפניו. ואל תשאל לו בשעת נדרו. ואל תשתדל לראותו בשעת קלקלתו: ",
+ "שמואל הקטן אומר (משלי כד, יז) בנפול אויבך אל תשמח ובכשלו אל יגל לבך פן יראה ה' ורע בעיניו והשיב מעליו אפו: ",
+ "אלישע בן אבויה אומר הלומד ילד למה הוא דומה. לדיו כתובה על נייר חדש והלומד זקן למה הוא דומה. לדיו כתובה על נייר מחוק. רבי יוסי ברבי יהודה איש כפר הבבלי אומר. הלומד מן הקטנים למה הוא דומה. לאוכל ענבים קהות ושותה יין מגתו. והלומד מן הזקנים למה הוא דומה. לאוכל ענבים בשולות ושותה יין ישן. רבי אומר אל תסתכל בקנקן אלא במה שיש בו. יש קנקן חדש מלא ישן וישן שאפילו חדש אין בו: ",
+ "רבי אליעזר הקפר אומר הקנאה והתאוה והכבוד. מוציאין את האדם מן העולם: ",
+ "הוא היה אומר הילודים למות. והמתים להחיות והחיים לידון. לידע להודיע. ולהודע. שהוא אל. הוא היוצר הוא הבורא. הוא המבין. הוא הדיין. הוא עד. הוא בעל דין. והוא עתיד לדון ברוך הוא שאין לפניו לא עולה ולא שכחה. ולא משוא פנים. ולא מקח שוחד שהכל שלו. ודע שהכל לפי החשבון. ואל יבטיחך יצרך שהשאול בית מנוס לך. שעל כרחך אתה נוצר. ועל כרחך אתה נולד. ועל כרחך אתה חי ועל כרחך אתה מת. ועל כרחך אתה עתיד ליתן דין וחשבון. לפני מלך מלכי המלכים הקדוש ברוך הוא: "
+ ],
+ [
+ "בעשרה מאמרות נברא העולם. ומה תלמוד לומר והלא במאמר אחד יכול להבראות. אלא להפרע מן הרשעים שמאבדין את העולם שנברא בעשרה מאמרות. וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעשרה מאמרות: ",
+ "עשרה דורות מאדם עד נח. להודיע כמה ארך אפים לפניו. שכל הדורות היו מכעיסין ובאין. עד שהביא עליהם את מי המבול. עשרה דורות מנח עד אברהם. להודיע כמה ארך אפים לפניו. שכל הדורות היו מכעיסין ובאין עד שבא אברהם וקבל עליו שכר כולם: ",
+ "עשרה נסיונות נתנסה אברהם אבינו עליו השלום ועמד בכולם. להודיע כמה חבתו של אברהם אבינו עליו השלום: ",
+ "עשרה נסים נעשו לאבותינו במצרים. ועשרה על הים. עשר מכות הביא הקדוש ברוך הוא על המצריים במצרים ועשרה על הים. עשר נסיונות נסו אבותינו את המקום ברוך הוא במדבר שנאמר (במדבר יד, כב) וינסו אותי זה עשר פעמים ולא שמעו בקולי: ",
+ "עשרה נסים נעשו לאבותינו בבית המקדש. לא הפילה אשה מריח בשר הקדש. ולא הסריח בשר הקדש מעולם. ולא נראה זבוב בבית המטבחים. ולא אירע קרי לכהן גדול ביום הכפורים. ולא כבו גשמים אש של עצי המערכה. ולא נצחה הרוח את עמוד העשן. ולא נמצא פסול בעומר. ובשתי הלחם. ובלחם הפנים. עומדים צפופים. ומשתחוים רווחים. ולא הזיק נחש ועקרב בירושלים מעולם. ולא אמר אדם לחברו צר לי המקום שאלין בירושלים: ",
+ "עשרה דברים נבראו בערב שבת בין השמשות ואלו הן. פי הארץ. ופי הבאר. ופי האתון. והקשת והמן והמטה. והשמיר והכתב והמכתב והלוחות. ויש אומרים אף המזיקין. וקבורתו של משה ואילו של אברהם אבינו. ויש אומרים אף צבת בצבת עשויה: ",
+ "שבעה דברים בגולם. ושבעה בחכם. חכם אינו מדבר בפני מי שהוא גדול ממנו בחכמה. ואינו נכנס לתוך דברי חבירו. ואינו נבהל להשיב. שואל כענין ומשיב כהלכה. ואומר על ראשון ראשון. ועל אחרון אחרון. ועל מה שלא שמע אומר לא שמעתי. ומודה על האמת. וחלופיהן בגולם: ",
+ "שבעה מיני פורעניות באין לעולם. על שבעה גופי עבירה. מקצתן מעשרין. ומקצתן אינן מעשרין. רעב של בצורת באה. מקצתן רעבים. ומקצתן שבעים. גמרו שלא לעשר. רעב של מהומה ושל בצורת באה. ושלא ליטול את החלה רעב של כליה באה. דבר בא לעולם. על מיתות האמורות בתורה שלא נמסרו לבית דין. ועל פירות שביעית. חרב בא לעולם. על ענוי הדין ועל עוות הדין. ועל המורים בתורה שלא כהלכה: ",
+ "חיה רעה באה לעולם. על שבועת שוא. ועל חלול השם. גלות בא לעולם. על עובדי עבודה זרה. ועל גלוי עריות. ועל שפיכת דמים. ועל השמטת הארץ. בארבעה פרקים הדבר מתרבה. ברביעית. ובשביעית. ובמוצאי שביעית. ובמוצאי החג שבכל שנה ושנה. ברביעית מפני מעשר עני שבשלישית. בשביעית. מפני מעשר עני שבששית. ובמוצאי שביעית. מפני פירות שביעית. ובמוצאי החג שבכל שנה ושנה. מפני גזל מתנות עניים: ",
+ "ארבע מדות באדם. האומר שלי שלי ושלך שלך. זו מדה בינונית. ויש אומרים זו מדת סדום. שלי שלך ושלך שלי. עם הארץ. שלי שלך ושלך שלך. חסיד. שלי שלי ושלך שלי. רשע. ",
+ "ארבע מדות בדעות. נוח לכעוס ונוח לרצות. יצא שכרו בהפסדו. קשה לכעוס וקשה לרצות. יצא הפסדו בשכרו. קשה לכעוס ונוח לרצות. חסיד. נוח לכעוס וקשה לרצות. רשע: ",
+ "ארבע מדות בתלמידים. מהר לשמוע ומהר לאבד. יצא שכרו בהפסדו. קשה לשמוע וקשה לאבד. יצא הפסדו בשכרו. מהר לשמוע וקשה לאבד. חכם. קשה לשמוע ומהר לאבד. זה חלק רע: ",
+ "ארבע מדות בנותני צדקה. הרוצה שיתן ולא יתנו אחרים. עינו רעה בשל אחרים. יתנו אחרים והוא לא יתן. עינו רעה בשלו. יתן ויתנו אחרים. חסיד. לא יתן ולא יתנו אחרים. רשע: ",
+ "ארבע מדות בהולכי לבית המדרש. הולך ואינו עושה. שכר הליכה בידו. עושה ואינו הולך. שכר מעשה בידו. הולך ועושה חסיד. לא הולך ולא עושה. רשע: ",
+ "ארבע מדות ביושבי לפני חכמים ספוג. ומשפך. משמרת. ונפה. ספוג. שהוא סופג את הכל. משפך. שמכניס בזו ומוציא בזו. משמרת. שמוציאה את היין וקולטת את השמרים. ונפה שמוציאה את הקמח וקולטת את הסולת: ",
+ "כל אהבה שהיא תלויה בדבר. בטל דבר. בטלה אהבה. ושאינה תלויה בדבר. אינה בטלה לעולם. איזו היא אהבה התלויה בדבר זו אהבת אמנון ותמר. ושאינה תלויה בדבר. זו אהבת דוד ויהונתן: ",
+ "כל מחלוקת שהיא לשם שמים. סופה להתקיים. ושאינה לשם שמים. אין סופה להתקיים. איזו היא מחלוקת שהוא לשם שמים זו מחלוקת הלל ושמאי. ושאינה לשם שמים. זו מחלוקת קרח וכל עדתו: ",
+ "כל המזכה את הרבים. אין חטא בא על ידו. וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה. משה זכה וזיכה את הרבים זכות הרבים תלוי בו. שנאמר (דברים לג, כא) צדקת ה' עשה ומשפטיו עם ישראל. ירבעם חטא והחטיא את הרבים חטא הרבים תלוי בו שנאמר (מלכים א' טו, ל) על חטאות ירבעם (בן נבט) אשר חטא ואשר החטיא את ישראל: ",
+ "כל מי שיש בידו שלשה דברים הללו. מתלמידיו של אברהם אבינו. ושלשה דברים אחרים מתלמידיו של בלעם הרשע. עין טובה ורוח נמוכה ונפש שפלה מתלמידיו של אברהם אבינו. עין רעה ורוח גבוה ונפש רחבה מתלמידיו של בלעם הרשע. מה בין תלמידיו של אברהם אבינו לתלמידיו של בלעם הרשע. תלמידיו של אברהם אבינו אוכלין בעולם הזה ונוחלין בעולם הבאין שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא. אבל תלמידיו של בלעם הרשע. יורשין גיהנם ויורדין לבאר שחת שנאמר (תהלים נה, כד) ואתה אלהים תורידם לבאר שחת אנשי דמים ומרמה לא יחצו ימיהם ואני אבטח בך: ",
+ "יהודה בן תימא אומר הוי עז כנמר. וקל כנשר. ורץ כצבי. וגבור כארי. לעשות רצון אביך שבשמים. הוא היה אומר עז פנים לגיהנם. ובשת פנים לגן עדן. יהי רצון מלפניך ה' אלהינו שתבנה עירך במהרה בימינו ותן חלקנו בתורתך. ",
+ "הוא היה אומר בן חמש שנים למקרא. בן עשר למשנה. בן שלש עשרה למצות. בן חמש עשרה לתלמוד. בן שמונה עשרה לחופה. בן עשרים לרדוף. בן שלשים לכח. בן ארבעים לבינה. בן חמשים לעצה. בן ששים לזקנה. בן שבעים לשיבה. בן שמונים לגבורה. בן תשעים לשוח. בן מאה כאילו מת ועבר ובטל מן העולם. ",
+ "בן בג בג אומר הפוך בה. והפוך בה. דכולה בה. ובה תחזי. וסיב ובלה בה. ומינה לא תזוע. שאין לך מדה טובה הימנה: ",
+ "בן הא הא אומר לפום צערא אגרא: "
+ ],
+ [
+ "שנו החכמים בלשון המשנה. ברוך שבחר בהם ובמשנתם. רבי מאיר אומר. כל העוסק בתורה לשמה זוכה לדברים הרבה. ולא עוד אלא שכל העולם כלו כדי הוא לו. נקרא ריע. אהוב. אוהב את המקום. אוהב את הבריות. משמח את המקום. משמח את הבריות ומלבשתו ענוה ויראה. ומכשרתו להיות צדיק. וחסיד. וישר. ונאמן. ומרחקתו מן החטא. ומקרבתו לידי זכות. ונהנין ממנה עצה. ותושיה. בינה. וגבורה. שנאמר לי עצה ותושיה. אני בינה. לי גבורה. ונותנת לו מלכות. וממשלה. וחקור דין. ומגלין לו רזי תורה ונעשה כמעין המתגבר וכנהר שאינו פוסק. והוי צנוע וארך רוח ומוחל על עלבונו. ומגדלתו. ומרוממתו. על כל המעשים: ",
+ "אמר רבי יהושע בן לוי. בכל יום ויום בת קול יוצאת מהר חורב. ומכרזת ואומרת. אוי להם לבריות מעלבונה של תורה. שכל מי שאינו עוסק בתורה נקרא נזוף. שנאמר נזם זהב באף חזיר אשה יפה וסרת טעם. ואומר. והלוחות מעשה אלהים המה והמכתב מכתב אלהים הוא. חרות על הלוחות. אל תקרא חרות אלא חירות. שאין לך בן חורין אלא מי שעוסק בתלמוד תורה. וכל מי שעוסק בתורה תדיר. הרי זה מתעלה. שנאמר וממתנה נחליאל ומנחליאל במות: ",
+ "הלומד מחבירו פרק אחד. או הלכה אחת. או פסוק אחד. או דבור אחד. אפילו אות אחת. צריך לנהוג בו כבוד. שכן מצינו בדוד מלך ישראל שלא למד מאחיתופל אלא שני דברים בלבד. וקראו רבו אלופו ומיודעו. שנאמר ואתה אנוש כערכי אלופי ומיודעי והלא דברים קל וחומר ומה דוד מלך ישראל שלא למד מאחיתופל אלא שני דברים בלבד קראו רבו אלופו ומיודעו. הלומד מחבירו פרק אחד. או הלכה אחת. או פסוק אחד או דבור אחד אפילו אות אחת. על אחת כמה וכמה שצריך לנהוג בו כבוד. ואין כבוד אלא תורה. שנאמר כבוד חכמים ינחלו ותמימים ינחלו טוב. ואין טוב אלא תורה. שנאמר כי לקח טוב נתתי לכם תורתי אל תעזובו: ",
+ "כך היא דרכה של תורה. פת במלח תאכל. ומים במשורה תשתה. ועל הארץ תישן. וחיי צער תחיה. ובתורה אתה עמל. ואם אתה עושה כן. אשריך וטוב לך. אשריך בעולם הזה וטוב לך לעולם הבא. אל תבקש גדולה לעצמך. ואל תחמוד כבוד יותר מלמודך (עשה). ואל תתאוה לשלחנם של מלכים ששולחנך גדול משולחנם. וכתרך גדול מכתרם ונאמן הוא בעל מלאכתך שישלם לך שכר פעולתך: ",
+ "גדולה תורה יותר מן הכהונה ומן המלכות שהמלכות נקנית בשלשים מעלות. והכהונה בעשרים וארבע. והתורה נקנית בארבעים ושמונה דברים. בתלמוד. בשמיעת האוזן. בעריכת שפתים. בבינת הלב. בשכלות הלב. באימה. ביראה. בענוה. בשמחה. בשמוש חכמים. בדקדוק חברים. ובפלפול התלמידים. בישוב. במקרא. במשנה. במיעוט שינה. במיעוט שיחה. במיעוט תענוג. במיעוט שחוק. במיעוט דרך ארץ. בארך אפים. בלב טוב. באמונת חכמים. ובקבלת היסורין: ",
+ "המכיר את מקומו. והשמח בחלקו. והעושה סייג לדבריו. ואינו מחזיק טובה לעצמו. אהוב. אוהב את המקום. אוהב את הבריות. אוהב את הצדקות. אוהב את התוכחות. אוהב את המישרים. מתרחק מן הכבוד. ולא מגיס לבו בתלמודו. ואינו שמח בהוראה. נושא בעול עם חבירו. מכריעו לכף זכות. מעמידו על האמת. מעמידו על השלום מתישב לבו בתלמודו. שואל ומשיב. שומע ומוסיף הלומד על מנת ללמד. והלומד על מנת לעשות. המחכים את רבו. והמכוין את שמועתו. והאומר דבר בשם אומרו. הא למדת שכל האומר דבר בשם אומרו מביא גאולה לעולם. שנאמר ותאמר אסתר למלך בשם מרדכי: ",
+ "גדולה תורה שהיא נותנת חיים לעושיה בעולם הזה ובעולם הבא. שנאמר כי חיים הם למוצאיהם ולכל בשרו מרפא. ואומר רפאות תהי לשרך. ושקוי לעצמותיך. ואומר עץ חיים היא למחזיקים בה. ותומכיה מאושר. ואומר כי לוית חן הם לראשך וענקים לגרגרותיך. ואומר תתן לראשך לוית חן עטרת תפארת תמגניך. ואומר אורך ימים בימינה בשמאולה עושר וכבוד ואומר כי אורך ימים ושנות חיים ושלום יוסיפו לך: ",
+ "רבי שמעון בן מנסיא אומר משום רבי שמעון בן יוחאי. הנוי והכח והעושר והכבוד והחכמה והזקנה והשיבה והבנים. נאה לצדיקים ונאה לעולם. שנאמר עטרת תפארת שיבה. בדרך צדקה תמצא. ואומר עטרת חכמים עשרם. ואומר עטרת זקנים בני בנים ותפארת בנים אבותם. ואומר תפארת בחורים כחם והדר זקנים שיבה. ואומר וחפרה הלבנה ובושה החמה כי מלך ה' צבאות בהר ציון ובירושלים ונגד זקניו כבוד. רבי שמעון בן מנסיא אומר אלו שבעמדות שמנו חכמים לצדיקים. כולם נתקיימו ברבי ובניו: ",
+ "אמר רבי יוסי בן קיסמא פעם אחת הייתי מהלך בדרך. ופגע בי אדם אחד. ונתן לי שלום. והחזרתי לו שלום. אמר לי רבי מאיזה מקום אתה. אמרתי לו מעיר גדולה של חכמים ושל סופרים אני. אמר לי. רבי. רצונך שתדור עמנו במקומנו ואני אתן לך אלף אלפים דינרי זהב ואבנים טובות ומרגליות. אמרתי לו. בני. אם אתה נותן לי כל כסף וזהב ואבנים טובות ומרגליות שבעולם. איני דר אלא במקום תורה. לפי שבשעת פטירתו של אדם אין מלוין לו לאדם. לא כסף. ולא זהב. ולא אבנים טובות ומרגליות אלא תורה ומעשים טובים בלבד. שנאמר בהתהלכך תנחה אותך. בשכבך תשמור עליך והקיצות היא תשיחך. בהתהלכך תנחה אותך. בעולם הזה. בשכבך תשמור עליך. בקבר. והקיצות היא תשיחך. לעולם הבא. וכן כתוב בספר תילים על ידי דוד מלך ישראל. טוב לי תורת פיך מאלפי זהב וכסף. ואומר. לי הכסף ולי הזהב אמר ה' צבאות: ",
+ "חמשה קנינים קנה הקדוש ברוך הוא בעולמו. ואלו הן תורה קנין אחד. שמים וארץ קנין אחד. אברהם קנין אחד. ישראל קנין אחד. בית המקדש קנין אחד. תורה קנין אחד מנין. דכתיב ה' קנני ראשית דרכו קדם מפעליו מאז. שמים וארץ קנין אחד מנין. שנאמר כה אמר ה' השמים כסאי. והארץ הדום רגלי. איזה בית אשר תבנו לי ואיזה מקום מנוחתי. ואומר. מה רבו מעשיך ה' כולם בחכמה עשית. מלאה הארץ קנינך. אברהם קנין אחד מנין דכתיב ויברכהו ויאמר ברוך אברם לאל עליון קונה שמים וארץ. ישראל קנין אחד מנין. דכתיב עד יעבור עמך ה' עד יעבור עם זו קנית. ואומר לקדושים אשר בארץ המה ואדירי כל חפצי בם. בית המקדש קנין אחד מנין. שנאמר מקדש אדני כוננו ידיך. ואומר. ויביאם אל גבול קדשו הר זה קנתה ימינו: ",
+ "כל מה שברא הקדוש ברוך הוא בעולמו. לא ברא אלא לכבודו. שנאמר. כל הנקרא בשמי ולכבודי. בראתיו יצרתיו אף עשיתיו. ואומר. ה' ימלוך לעולם ועד.
אמר רבי חנניא בן עקשיא רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצות. שנאמר ה' חפץ למען צדקו יגדיל תורה ויאדיר: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..41d13acc606982fbbea9b31f90d7f7062c8f0ffa
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/Torat Emet 357.json
@@ -0,0 +1,147 @@
+{
+ "language": "he",
+ "title": "Pirkei Avot",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "text": [
+ [
+ "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n",
+ "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n",
+ "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n",
+ "יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם קִבְּלוּ מֵהֶם. יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה אוֹמֵר, יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים, וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם: \n",
+ "יוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר, יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה, וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ, וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה. בְּאִשְׁתּוֹ אָמְרוּ, קַל וָחֹמֶר בְּאֵשֶׁת חֲבֵרוֹ. מִכָּאן אָמְרוּ חֲכָמִים, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה, גּוֹרֵם רָעָה לְעַצְמוֹ, וּבוֹטֵל מִדִּבְרֵי תוֹרָה, וְסוֹפוֹ יוֹרֵשׁ גֵּיהִנֹּם: \n",
+ "יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת: \n",
+ "נִתַּאי הָאַרְבֵּלִי אוֹמֵר, הַרְחֵק מִשָּׁכֵן רָע, וְאַל תִּתְחַבֵּר לָרָשָׁע, וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת: \n",
+ "יְהוּדָה בֶן טַבַּאי וְשִׁמְעוֹן בֶּן שָׁטָח קִבְּלוּ מֵהֶם. יְהוּדָה בֶן טַבַּאי אוֹמֵר, אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין. וּכְשֶׁיִּהְיוּ בַעֲלֵי דִינִין עוֹמְדִים לְפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים. וּכְשֶׁנִּפְטָרִים מִלְּפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כְזַכָּאִין, כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין: \n",
+ "שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר, הֱוֵי מַרְבֶּה לַחְקֹר אֶת הָעֵדִים, וֶהֱוֵי זָהִיר בִּדְבָרֶיךָ, שֶׁמָּא מִתּוֹכָם יִלְמְדוּ לְשַׁקֵּר: \n",
+ "שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: \n",
+ "אַבְטַלְיוֹן אוֹמֵר, חֲכָמִים, הִזָּהֲרוּ בְדִבְרֵיכֶם, שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת וְתִגְלוּ לִמְקוֹם מַיִם הָרָעִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם וְיָמוּתוּ, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: \n",
+ "הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: \n",
+ "הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: \n",
+ "הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי: \n",
+ "שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת: \n",
+ "רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק, וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת: \n",
+ "שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא: \n",
+ "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח) אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם: \n"
+ ],
+ [
+ "רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין: ",
+ "רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן. וְכָל הָעֲמֵלִים עִם הַצִּבּוּר, יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן וְצִדְקָתָם עוֹמֶדֶת לָעַד. וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם: ",
+ "הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לָאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן. נִרְאִין כְּאוֹהֲבִין בִּשְׁעַת הֲנָאָתָן, וְאֵין עוֹמְדִין לוֹ לָאָדָם בִּשְׁעַת דָּחְקוֹ: ",
+ "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה: ",
+ "הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ: ",
+ "אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן: ",
+ "הוּא הָיָה אוֹמֵר, מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה. מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה. מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים. מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה. מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים. מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה. מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה. מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ. קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא: ",
+ "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם: ",
+ "אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם. אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לז) לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם: ",
+ "הֵם אָמְרוּ שְׁלשָׁה דְבָרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נוֹחַ לִכְעֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ. וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ: ",
+ "רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַיִן הָרָע, וְיֵצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: ",
+ "רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם: ",
+ "רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ: ",
+ "רַבִּי אֶלְעָזָר אוֹמֵר, הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה, וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶךְ: ",
+ "רַבִּי טַרְפוֹן אוֹמֵר, הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה, וְהַפּוֹעֲלִים עֲצֵלִים, וְהַשָּׂכָר הַרְבֵּה, וּבַעַל הַבַּיִת דּוֹחֵק: ",
+ "הוּא הָיָה אוֹמֵר, לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא: "
+ ],
+ [
+ "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: ",
+ "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ. רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחֹשְׁבֵי שְׁמוֹ. אֵין לִי אֶלָּא שְׁנַיִם, מִנַּיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר, שֶׁנֶּאֱמַר (איכה ג) יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו: ",
+ "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה': ",
+ "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ: ",
+ "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ: ",
+ "רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ: ",
+ "רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ: ",
+ "רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ: ",
+ "רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת: ",
+ "הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: ",
+ "רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא: ",
+ "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הֱוֵי קַל לְרֹאשׁ, וְנוֹחַ לְתִשְׁחֹרֶת, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה: ",
+ "רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה: ",
+ "הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ: ",
+ "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה: ",
+ "הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה: ",
+ "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי: ",
+ "רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה: "
+ ],
+ [
+ "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n",
+ "בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה. שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה: \n",
+ "הוּא הָיָה אוֹמֵר, אַל תְּהִי בָז לְכָל אָדָם, וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר, שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה וְאֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם: \n",
+ "רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר, נִפְרָעִין מִמֶּנּוּ בְגָלוּי. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם: \n",
+ "רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם: \n",
+ "רַבִּי יוֹסֵי אוֹמֵר, כָּל הַמְכַבֵּד אֶת הַתּוֹרָה, גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת. וְכָל הַמְחַלֵּל אֶת הַתּוֹרָה, גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת: \n",
+ "רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַחוֹשֵׂךְ עַצְמוֹ מִן הַדִּין, פּוֹרֵק מִמֶּנּוּ אֵיבָה וְגָזֵל וּשְׁבוּעַת שָׁוְא. וְהַגַּס לִבּוֹ בַהוֹרָאָה, שׁוֹטֶה רָשָׁע וְגַס רוּחַ: \n",
+ "הוּא הָיָה אוֹמֵר, אַל תְּהִי דָן יְחִידִי, שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד. וְאַל תֹּאמַר קַבְּלוּ דַעְתִּי, שֶׁהֵן רַשָּׁאִין וְלֹא אָתָּה: \n",
+ "רַבִּי יוֹנָתָן אוֹמֵר, כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי, סוֹפוֹ לְקַיְּמָהּ מֵעשֶׁר. וְכָל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעשֶׁר, סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי: \n",
+ "רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ: \n",
+ "רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הָעוֹשֶׂה מִצְוָה אַחַת, קוֹנֶה לוֹ פְרַקְלִיט אֶחָד. וְהָעוֹבֵר עֲבֵרָה אַחַת, קוֹנֶה לוֹ קַטֵּגוֹר אֶחָד. תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, כָּל כְּנֵסִיָּה שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם: \n",
+ "רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר, יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ, וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ, וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם: \n",
+ "רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן: \n",
+ "רַבִּי נְהוֹרַאי אוֹמֵר, הֱוֵי גוֹלֶה לִמְקוֹם תּוֹרָה, וְאַל תֹּאמַר שֶׁהִיא תָבֹא אַחֲרֶיךָ, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ. וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן (משלי ג): \n",
+ "רַבִּי יַנַּאי אוֹמֵר, אֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים. רַבִּי מַתְיָא בֶן חָרָשׁ אוֹמֵר, הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם. וֶהֱוֵי זָנָב לָאֲרָיוֹת, וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים: \n",
+ "רַבִּי יַעֲקֹב אוֹמֵר, הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא. הַתְקֵן עַצְמְךָ בַפְּרוֹזְדוֹר, כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין: \n",
+ "הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה: \n",
+ "רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ, וְאַל תְּנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו, וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ, וְאַל תִּשְׁתַּדֵּל לִרְאוֹתוֹ בִשְׁעַת קַלְקָלָתוֹ: \n",
+ "שְׁמוּאֵל הַקָּטָן אוֹמֵר, (משלי כד) בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ, פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו וְהֵשִׁיב מֵעָלָיו אַפּוֹ: \n",
+ "אֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר, הַלּוֹמֵד יֶלֶד לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר חָדָשׁ. וְהַלּוֹמֵד זָקֵן לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר מָחוּק. רַבִּי יוֹסֵי בַר יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר, הַלּוֹמֵד מִן הַקְּטַנִּים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ. וְהַלּוֹמֵד מִן הַזְּקֵנִים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים בְּשֵׁלוֹת וְשׁוֹתֶה יַיִן יָשָׁן. רַבִּי אוֹמֵר, אַל תִּסְתַּכֵּל בַּקַּנְקַן, אֶלָּא בְמַה שֶּׁיֶּשׁ בּוֹ. יֵשׁ קַנְקַן חָדָשׁ מָלֵא יָשָׁן, וְיָשָׁן שֶׁאֲפִלּוּ חָדָשׁ אֵין בּוֹ: \n",
+ "רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: \n",
+ "הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: \n"
+ ],
+ [
+ "בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. וּמַה תַּלְמוּד לוֹמַר, וַהֲלֹא בְמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת, אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת, וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים שֶׁמְּקַיְּמִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת: ",
+ "עֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין עַד שֶׁהֵבִיא עֲלֵיהֶם אֶת מֵי הַמַּבּוּל. עֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין, עַד שֶׁבָּא אַבְרָהָם וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם: ",
+ "עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם: ",
+ "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם וַעֲשָׂרָה עַל הַיָּם. עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם וְעֶשֶׂר עַל הַיָּם. עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בָּרוּךְ הוּא בַמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יד) וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: ",
+ "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם: ",
+ "עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה: ",
+ "שִׁבְעָה דְבָרִים בַּגֹּלֶם וְשִׁבְעָה בֶחָכָם. חָכָם אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁהוּא גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן, וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ, וְאֵינוֹ נִבְהָל לְהָשִׁיב, שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה, וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן, וְעַל מַה שֶּׁלֹּא שָׁמַע, אוֹמֵר לֹא שָׁמָעְתִּי, וּמוֹדֶה עַל הָאֱמֶת. וְחִלּוּפֵיהֶן בַּגֹּלֶם: ",
+ "שִׁבְעָה מִינֵי פֻרְעָנֻיּוֹת בָּאִין לָעוֹלָם עַל שִׁבְעָה גוּפֵי עֲבֵרָה. מִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵינָן מְעַשְּׂרִין, רָעָב שֶׁל בַּצֹּרֶת בָּאָה, מִקְצָתָן רְעֵבִים וּמִקְצָתָן שְׂבֵעִים. גָּמְרוּ שֶׁלֹּא לְעַשֵּׂר, רָעָב שֶׁל מְהוּמָה וְשֶׁל בַּצֹּרֶת בָּאָה. וְשֶׁלֹּא לִטֹּל אֶת הַחַלָּה, רָעָב שֶׁל כְּלָיָה בָאָה. דֶּבֶר בָּא לָעוֹלָם עַל מִיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין, וְעַל פֵּרוֹת שְׁבִיעִית. חֶרֶב בָּאָה לָעוֹלָם עַל עִנּוּי הַדִּין, וְעַל עִוּוּת הַדִּין, וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה: ",
+ "חַיָּה רָעָה בָאָה לָעוֹלָם עַל שְׁבוּעַת שָׁוְא, וְעַל חִלּוּל הַשֵּׁם. גָּלוּת בָּאָה לָעוֹלָם עַל עוֹבְדֵי עֲבוֹדָה זָרָה, וְעַל גִלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל הַשְׁמָטַת הָאָרֶץ. בְּאַרְבָּעָה פְרָקִים הַדֶּבֶר מִתְרַבֶּה, בָּרְבִיעִית, וּבַשְּׁבִיעִית, וּבְמוֹצָאֵי שְׁבִיעִית, וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה. בָּרְבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית. בַּשְּׁבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית. וּבְמוֹצָאֵי שְׁבִיעִית, מִפְּנֵי פֵרוֹת שְׁבִיעִית. וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה, מִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים: ",
+ "אַרְבַּע מִדּוֹת בָּאָדָם. הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית. וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד. שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בַּדֵּעוֹת. נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. קָשֶׁה לִכְעֹס וְנוֹחַ לִרְצוֹת, חָסִיד. נוֹחַ לִכְעֹס וְקָשֶׁה לִרְצוֹת, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בַּתַּלְמִידִים. מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, חָכָם. קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, זֶה חֵלֶק רָע: ",
+ "אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה. הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים. יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, עֵינוֹ רָעָה בְשֶׁלּוֹ. יִתֵּן וְיִתְּנוּ אֲחֵרִים, חָסִיד. לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ. הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ. עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ. הוֹלֵךְ וְעוֹשֶׂה, חָסִיד. לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים. סְפוֹג, וּמַשְׁפֵּךְ, מְשַׁמֶּרֶת, וְנָפָה. סְפוֹג, שֶׁהוּא סוֹפֵג אֶת הַכֹּל. מַשְׁפֵּךְ, שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ. מְשַׁמֶּרֶת, שֶׁמּוֹצִיאָה אֶת הַיַּיִן וְקוֹלֶטֶת אֶת הַשְּׁמָרִים. וְנָפָה, שֶׁמּוֹצִיאָה אֶת הַקֶּמַח וְקוֹלֶטֶת אֶת הַסֹּלֶת: ",
+ "כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן: ",
+ "כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ: ",
+ "כָּל הַמְזַכֶּה אֶת הָרַבִּים, אֵין חֵטְא בָּא עַל יָדוֹ. וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (דברים לג) צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. יָרָבְעָם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים, חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (מלכים א טו) עַל חַטֹּאות יָרָבְעָם (בֶּן נְבָט) אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל: ",
+ "כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ח) לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ: ",
+ "יְהוּדָה בֶן תֵּימָא אוֹמֵר, הֱוֵי עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי, לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמָיִם. הוּא הָיָה אוֹמֵר, עַז פָּנִים לְגֵיהִנֹּם, וּבֹשֶׁת פָּנִים לְגַן עֵדֶן. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ בְתוֹרָתֶךָ: ",
+ "הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם: ",
+ "בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה: ",
+ "בֶּן הֵא הֵא אוֹמֵר, לְפוּם צַעֲרָא אַגְרָא: "
+ ],
+ [
+ "שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה, בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם:
רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים: ",
+ "אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת, אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה. שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף, שֶׁנֶּאֱמַר (משלי יא) נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם. וְאוֹמֵר (שמות לב) וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרָא חָרוּת אֶלָּא חֵרוּת, שֶׁאֵין לְךָ בֶן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה. וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה הֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר (במדבר כא) וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת: ",
+ "הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת, צָרִיךְ לִנְהוֹג בּוֹ כָבוֹד, שֶׁכֵּן מָצִינוּ בְדָוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבָד, קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי. וַהֲלֹא דְבָרִים קַל וָחֹמֶר, וּמַה דָּוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁצָּרִיךְ לִנְהוֹג בּוֹ כָבוֹד. וְאֵין כָּבוֹד אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ג) כָּבוֹד חֲכָמִים יִנְחָלוּ, (משלי כח) וּתְמִימִים יִנְחֲלוּ טוֹב, וְאֵין טוֹב אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ: ",
+ "כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת בְּמֶלַח תֹּאכַל, וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל, אִם אַתָּה עֹשֶׂה כֵן, (תהלים קכח) אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא: ",
+ "אַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמְךָ, וְאַל תַּחְמֹד כָּבוֹד, יוֹתֵר מִלִּמּוּדְךָ עֲשֵׂה, וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל מְלָכִים, שֶׁשֻּׁלְחָנְךָ גָדוֹל מִשֻּׁלְחָנָם, וְכִתְרְךָ גָדוֹל מִכִּתְרָם, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ: ",
+ "גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים. וְאֵלוּ הֵן, בְּתַלְמוּד, בִּשְׁמִיעַת הָאֹזֶן, בַּעֲרִיכַת שְׂפָתַיִם, בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב, בְּאֵימָה, בְּיִרְאָה, בַּעֲנָוָה, בְּשִׂמְחָה, בְּטָהֳרָה, בְּשִׁמּוּשׁ חֲכָמִים, בְּדִקְדּוּק חֲבֵרִים, וּבְפִלְפּוּל הַתַּלְמִידִים, בְּיִשּׁוּב, בַּמִּקְרָא, בַּמִּשְׁנָה, בְּמִעוּט סְחוֹרָה, בְּמִעוּט דֶּרֶךְ אֶרֶץ, בְּמִעוּט תַּעֲנוּג, בְּמִעוּט שֵׁינָה, בְּמִעוּט שִׂיחָה, בְּמִעוּט שְׂחוֹק, בְּאֶרֶךְ אַפַּיִם, בְּלֵב טוֹב, בֶּאֱמוּנַת חֲכָמִים, וּבְקַבָּלַת הַיִּסּוּרִין, הַמַּכִּיר אֶת מְקוֹמוֹ, וְהַשָּׂמֵחַ בְּחֶלְקוֹ, וְהָעוֹשֶׂה סְיָג לִדְבָרָיו, וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, אוֹהֵב אֶת הַצְּדָקוֹת, אוֹהֵב אֶת הַמֵּישָׁרִים, אוֹהֵב אֶת הַתּוֹכָחוֹת, מִתְרַחֵק מִן הַכָּבוֹד, וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה, נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, מַכְרִיעוֹ לְכַף זְכוּת, מַעֲמִידוֹ עַל הָאֱמֶת, וּמַעֲמִידוֹ עַל הַשָּׁלוֹם, מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף, הַלּוֹמֵד עַל מְנָת לְלַמֵּד וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, הַמַּחְכִּים אֶת רַבּוֹ, וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם, שֶׁנֶּאֱמַר (אסתר ב) וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי: ",
+ "גְּדוֹלָה תוֹרָה שֶׁהִיא נוֹתֶנֶת חַיִּים לְעֹשֶׂיהָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ד) כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכָל בְּשָׂרוֹ מַרְפֵּא. וְאוֹמֵר (שם ג) רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ. וְאוֹמֵר (שם ג) עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר. וְאוֹמֵר (שם א) כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ. וְאוֹמֵר (שם ד) תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ. וְאוֹמֵר (שם ט) כִּי בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְךָ שְׁנוֹת חַיִּים. וְאוֹמֵר (שם ג) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד. וְאוֹמֵר (שם) כִּי אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ. וְאוֹמֵר (שם) דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם: ",
+ "רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר, הַנּוֹי וְהַכֹּחַ וְהָעֹשֶׁר וְהַכָּבוֹד וְהַחָכְמָה וְהַזִּקְנָה וְהַשֵּׂיבָה וְהַבָּנִים, נָאֶה לַצַּדִּיקִים וְנָאֶה לָעוֹלָם, שֶׁנֶּאֱמַר (שם טז) עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא. וְאוֹמֵר (שם כ) תִּפְאֶרֶת בַּחוּרִים כֹּחָם וַהֲדַר זְקֵנִים שֵׂיבָה. וְאוֹמֵר (שם יד) עֲטֶרֶת חֲכָמִים עָשְׁרָם. וְאוֹמֵר (שם יז) עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם. וְאוֹמֵר (ישעיה כד) וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה, כִּי מָלַךְ ה' צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלַיִם וְנֶגֶד זְקֵנָיו כָּבוֹד. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵלּוּ שֶׁבַע מִדּוֹת שֶׁמָּנוּ חֲכָמִים לַצַּדִּיקִים, כֻּלָּם נִתְקַיְּמוּ בְרַבִּי וּבְבָנָיו: ",
+ "אָמַר רַבִּי יוֹסֵי בֶן קִסְמָא, פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַרְתִּי לוֹ שָׁלוֹם. אָמַר לִי, רַבִּי, מֵאֵיזֶה מָקוֹם אַתָּה. אָמַרְתִּי לוֹ, מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָנִי. אָמַר לִי, רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּנוּ בִמְקוֹמֵנוּ, וַאֲנִי אֶתֵּן לְךָ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. אָמַרְתִּי לוֹ, בְּנִי, אִם אַתָּה נוֹתֵן לִי כָל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָר אֶלָּא בִמְקוֹם תּוֹרָה. וְלֹא עוֹד, אֶלָּא שֶׁבִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶסֶף וְלֹא זָהָב וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֶלָּא תוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד, שֶׁנֶּאֱמַר (משלי ו) בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בַּקֶּבֶר, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ, לָעוֹלָם הַבָּא. וְכֵן כָּתוּב בְּסֵפֶר תְּהִלִּים עַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל (תהלים קיט), טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף. וְאוֹמֵר (חגי ב) לִי הַכֶּסֶף וְלִי הַזָּהָב אָמַר ה' צְבָאוֹת: ",
+ "חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ: ",
+ "כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, לֹא בְרָאוֹ אֶלָּא לִכְבוֹדוֹ, שֶׁנֶּאֱמַר (ישעיה מג), כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו, וְאוֹמֵר (שמות טו), יְהֹוָה יִמְלֹךְ לְעֹלָם וָעֶד.
רַבִּי חֲנַנְיָא בֶּן עֲקַשְׁיָא אוֹמֵר, רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת אֶת יִשְׂרָאֵל, לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, שֶׁנֶּאֱמַר (ישעיה מב) ה' חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/merged.json b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..67e23c6863dc2968613d743380d76d4cd1c7564e
--- /dev/null
+++ b/json/Mishnah/Seder Nezikin/Pirkei Avot/Hebrew/merged.json
@@ -0,0 +1,143 @@
+{
+ "title": "Pirkei Avot",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Pirkei_Avot",
+ "text": [
+ [
+ "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n",
+ "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n",
+ "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n",
+ "יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם קִבְּלוּ מֵהֶם. יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה אוֹמֵר, יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים, וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם: \n",
+ "יוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר, יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה, וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ, וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה. בְּאִשְׁתּוֹ אָמְרוּ, קַל וָחֹמֶר בְּאֵשֶׁת חֲבֵרוֹ. מִכָּאן אָמְרוּ חֲכָמִים, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה, גּוֹרֵם רָעָה לְעַצְמוֹ, וּבוֹטֵל מִדִּבְרֵי תוֹרָה, וְסוֹפוֹ יוֹרֵשׁ גֵּיהִנֹּם: \n",
+ "יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת: \n",
+ "נִתַּאי הָאַרְבֵּלִי אוֹמֵר, הַרְחֵק מִשָּׁכֵן רָע, וְאַל תִּתְחַבֵּר לָרָשָׁע, וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת: \n",
+ "יְהוּדָה בֶן טַבַּאי וְשִׁמְעוֹן בֶּן שָׁטָח קִבְּלוּ מֵהֶם. יְהוּדָה בֶן טַבַּאי אוֹמֵר, אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין. וּכְשֶׁיִּהְיוּ בַעֲלֵי דִינִין עוֹמְדִים לְפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים. וּכְשֶׁנִּפְטָרִים מִלְּפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כְזַכָּאִין, כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין: \n",
+ "שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר, הֱוֵי מַרְבֶּה לַחְקֹר אֶת הָעֵדִים, וֶהֱוֵי זָהִיר בִּדְבָרֶיךָ, שֶׁמָּא מִתּוֹכָם יִלְמְדוּ לְשַׁקֵּר: \n",
+ "שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: \n",
+ "אַבְטַלְיוֹן אוֹמֵר, חֲכָמִים, הִזָּהֲרוּ בְדִבְרֵיכֶם, שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת וְתִגְלוּ לִמְקוֹם מַיִם הָרָעִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם וְיָמוּתוּ, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: \n",
+ "הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: \n",
+ "הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: \n",
+ "הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי: \n",
+ "שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת: \n",
+ "רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק, וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת: \n",
+ "שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא: \n",
+ "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח) אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם: \n"
+ ],
+ [
+ "רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין: ",
+ "רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן. וְכָל הָעֲמֵלִים עִם הַצִּבּוּר, יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן וְצִדְקָתָם עוֹמֶדֶת לָעַד. וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם: ",
+ "הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לָאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן. נִרְאִין כְּאוֹהֲבִין בִּשְׁעַת הֲנָאָתָן, וְאֵין עוֹמְדִין לוֹ לָאָדָם בִּשְׁעַת דָּחְקוֹ: ",
+ "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה: ",
+ "הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ: ",
+ "אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן: ",
+ "הוּא הָיָה אוֹמֵר, מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה. מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה. מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים. מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה. מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים. מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה. מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה. מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ. קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא: ",
+ "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם: ",
+ "אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם. אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לז) לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם: ",
+ "הֵם אָמְרוּ שְׁלשָׁה דְבָרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נוֹחַ לִכְעֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ. וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ: ",
+ "רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַיִן הָרָע, וְיֵצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: ",
+ "רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם: ",
+ "רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ: ",
+ "רַבִּי אֶלְעָזָר אוֹמֵר, הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה, וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶךְ: ",
+ "רַבִּי טַרְפוֹן אוֹמֵר, הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה, וְהַפּוֹעֲלִים עֲצֵלִים, וְהַשָּׂכָר הַרְבֵּה, וּבַעַל הַבַּיִת דּוֹחֵק: ",
+ "הוּא הָיָה אוֹמֵר, לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא: "
+ ],
+ [
+ "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: ",
+ "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ. רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחֹשְׁבֵי שְׁמוֹ. אֵין לִי אֶלָּא שְׁנַיִם, מִנַּיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר, שֶׁנֶּאֱמַר (איכה ג) יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו: ",
+ "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה': ",
+ "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ: ",
+ "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ: ",
+ "רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ: ",
+ "רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ: ",
+ "רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ: ",
+ "רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת: ",
+ "הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: ",
+ "רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא: ",
+ "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הֱוֵי קַל לְרֹאשׁ, וְנוֹחַ לְתִשְׁחֹרֶת, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה: ",
+ "רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה: ",
+ "הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ: ",
+ "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה: ",
+ "הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה: ",
+ "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי: ",
+ "רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה: "
+ ],
+ [
+ "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n",
+ "בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה. שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה: \n",
+ "הוּא הָיָה אוֹמֵר, אַל תְּהִי בָז לְכָל אָדָם, וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר, שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה וְאֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם: \n",
+ "רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר, נִפְרָעִין מִמֶּנּוּ בְגָלוּי. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם: \n",
+ "רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם: \n",
+ "רַבִּי יוֹסֵי אוֹמֵר, כָּל הַמְכַבֵּד אֶת הַתּוֹרָה, גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת. וְכָל הַמְחַלֵּל אֶת הַתּוֹרָה, גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת: \n",
+ "רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַחוֹשֵׂךְ עַצְמוֹ מִן הַדִּין, פּוֹרֵק מִמֶּנּוּ אֵיבָה וְגָזֵל וּשְׁבוּעַת שָׁוְא. וְהַגַּס לִבּוֹ בַהוֹרָאָה, שׁוֹטֶה רָשָׁע וְגַס רוּחַ: \n",
+ "הוּא הָיָה אוֹמֵר, אַל תְּהִי דָן יְחִידִי, שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד. וְאַל תֹּאמַר קַבְּלוּ דַעְתִּי, שֶׁהֵן רַשָּׁאִין וְלֹא אָתָּה: \n",
+ "רַבִּי יוֹנָתָן אוֹמֵר, כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי, סוֹפוֹ לְקַיְּמָהּ מֵעשֶׁר. וְכָל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעשֶׁר, סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי: \n",
+ "רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ: \n",
+ "רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הָעוֹשֶׂה מִצְוָה אַחַת, קוֹנֶה לוֹ פְרַקְלִיט אֶחָד. וְהָעוֹבֵר עֲבֵרָה אַחַת, קוֹנֶה לוֹ קַטֵּגוֹר אֶחָד. תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, כָּל כְּנֵסִיָּה שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם: \n",
+ "רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר, יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ, וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ, וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם: \n",
+ "רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן: \n",
+ "רַבִּי נְהוֹרַאי אוֹמֵר, הֱוֵי גוֹלֶה לִמְקוֹם תּוֹרָה, וְאַל תֹּאמַר שֶׁהִיא תָבֹא אַחֲרֶיךָ, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ. וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן (משלי ג): \n",
+ "רַבִּי יַנַּאי אוֹמֵר, אֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים. רַבִּי מַתְיָא בֶן חָרָשׁ אוֹמֵר, הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם. וֶהֱוֵי זָנָב לָאֲרָיוֹת, וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים: \n",
+ "רַבִּי יַעֲקֹב אוֹמֵר, הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא. הַתְקֵן עַצְמְךָ בַפְּרוֹזְדוֹר, כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין: \n",
+ "הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה: \n",
+ "רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ, וְאַל תְּנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו, וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ, וְאַל תִּשְׁתַּדֵּל לִרְאוֹתוֹ בִשְׁעַת קַלְקָלָתוֹ: \n",
+ "שְׁמוּאֵל הַקָּטָן אוֹמֵר, (משלי כד) בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ, פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו וְהֵשִׁיב מֵעָלָיו אַפּוֹ: \n",
+ "אֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר, הַלּוֹמֵד יֶלֶד לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר חָדָשׁ. וְהַלּוֹמֵד זָקֵן לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר מָחוּק. רַבִּי יוֹסֵי בַר יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר, הַלּוֹמֵד מִן הַקְּטַנִּים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ. וְהַלּוֹמֵד מִן הַזְּקֵנִים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים בְּשֵׁלוֹת וְשׁוֹתֶה יַיִן יָשָׁן. רַבִּי אוֹמֵר, אַל תִּסְתַּכֵּל בַּקַּנְקַן, אֶלָּא בְמַה שֶּׁיֶּשׁ בּוֹ. יֵשׁ קַנְקַן חָדָשׁ מָלֵא יָשָׁן, וְיָשָׁן שֶׁאֲפִלּוּ חָדָשׁ אֵין בּוֹ: \n",
+ "רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: \n",
+ "הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: \n"
+ ],
+ [
+ "בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. וּמַה תַּלְמוּד לוֹמַר, וַהֲלֹא בְמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת, אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת, וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים שֶׁמְּקַיְּמִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת: ",
+ "עֲשָׂרָה דוֹרוֹת מֵאָדָם וְעַד נֹחַ, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין עַד שֶׁהֵבִיא עֲלֵיהֶם אֶת מֵי הַמַּבּוּל. עֲשָׂרָה דוֹרוֹת מִנֹּחַ וְעַד אַבְרָהָם, לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו, שֶׁכָּל הַדּוֹרוֹת הָיוּ מַכְעִיסִין וּבָאִין, עַד שֶׁבָּא אַבְרָהָם וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם: ",
+ "עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם: ",
+ "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם וַעֲשָׂרָה עַל הַיָּם. עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם וְעֶשֶׂר עַל הַיָּם. עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בָּרוּךְ הוּא בַמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יד) וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: ",
+ "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם: ",
+ "עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה: ",
+ "שִׁבְעָה דְבָרִים בַּגֹּלֶם וְשִׁבְעָה בֶחָכָם. חָכָם אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁהוּא גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן, וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ, וְאֵינוֹ נִבְהָל לְהָשִׁיב, שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה, וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן, וְעַל מַה שֶּׁלֹּא שָׁמַע, אוֹמֵר לֹא שָׁמָעְתִּי, וּמוֹדֶה עַל הָאֱמֶת. וְחִלּוּפֵיהֶן בַּגֹּלֶם: ",
+ "שִׁבְעָה מִינֵי פֻרְעָנֻיּוֹת בָּאִין לָעוֹלָם עַל שִׁבְעָה גוּפֵי עֲבֵרָה. מִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵינָן מְעַשְּׂרִין, רָעָב שֶׁל בַּצֹּרֶת בָּאָה, מִקְצָתָן רְעֵבִים וּמִקְצָתָן שְׂבֵעִים. גָּמְרוּ שֶׁלֹּא לְעַשֵּׂר, רָעָב שֶׁל מְהוּמָה וְשֶׁל בַּצֹּרֶת בָּאָה. וְשֶׁלֹּא לִטֹּל אֶת הַחַלָּה, רָעָב שֶׁל כְּלָיָה בָאָה. דֶּבֶר בָּא לָעוֹלָם עַל מִיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין, וְעַל פֵּרוֹת שְׁבִיעִית. חֶרֶב בָּאָה לָעוֹלָם עַל עִנּוּי הַדִּין, וְעַל עִוּוּת הַדִּין, וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה: ",
+ "חַיָּה רָעָה בָאָה לָעוֹלָם עַל שְׁבוּעַת שָׁוְא, וְעַל חִלּוּל הַשֵּׁם. גָּלוּת בָּאָה לָעוֹלָם עַל עוֹבְדֵי עֲבוֹדָה זָרָה, וְעַל גִלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל הַשְׁמָטַת הָאָרֶץ. בְּאַרְבָּעָה פְרָקִים הַדֶּבֶר מִתְרַבֶּה, בָּרְבִיעִית, וּבַשְּׁבִיעִית, וּבְמוֹצָאֵי שְׁבִיעִית, וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה. בָּרְבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית. בַּשְּׁבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית. וּבְמוֹצָאֵי שְׁבִיעִית, מִפְּנֵי פֵרוֹת שְׁבִיעִית. וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה, מִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים: ",
+ "אַרְבַּע מִדּוֹת בָּאָדָם. הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית. וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד. שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בַּדֵּעוֹת. נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. קָשֶׁה לִכְעֹס וְנוֹחַ לִרְצוֹת, חָסִיד. נוֹחַ לִכְעֹס וְקָשֶׁה לִרְצוֹת, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בַּתַּלְמִידִים. מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, חָכָם. קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, זֶה חֵלֶק רָע: ",
+ "אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה. הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים. יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, עֵינוֹ רָעָה בְשֶׁלּוֹ. יִתֵּן וְיִתְּנוּ אֲחֵרִים, חָסִיד. לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ. הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ. עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ. הוֹלֵךְ וְעוֹשֶׂה, חָסִיד. לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע: ",
+ "אַרְבַּע מִדּוֹת בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים. סְפוֹג, וּמַשְׁפֵּךְ, מְשַׁמֶּרֶת, וְנָפָה. סְפוֹג, שֶׁהוּא סוֹפֵג אֶת הַכֹּל. מַשְׁפֵּךְ, שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ. מְשַׁמֶּרֶת, שֶׁמּוֹצִיאָה אֶת הַיַּיִן וְקוֹלֶטֶת אֶת הַשְּׁמָרִים. וְנָפָה, שֶׁמּוֹצִיאָה אֶת הַקֶּמַח וְקוֹלֶטֶת אֶת הַסֹּלֶת: ",
+ "כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן: ",
+ "כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ: ",
+ "כָּל הַמְזַכֶּה אֶת הָרַבִּים, אֵין חֵטְא בָּא עַל יָדוֹ. וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (דברים לג) צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. יָרָבְעָם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים, חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר (מלכים א טו) עַל חַטֹּאות יָרָבְעָם (בֶּן נְבָט) אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל: ",
+ "כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ח) לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ: ",
+ "יְהוּדָה בֶן תֵּימָא אוֹמֵר, הֱוֵי עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי, לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמָיִם. הוּא הָיָה אוֹמֵר, עַז פָּנִים לְגֵיהִנֹּם, וּבֹשֶׁת פָּנִים לְגַן עֵדֶן. יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ בְתוֹרָתֶךָ: ",
+ "הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם: ",
+ "בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה: ",
+ "בֶּן הֵא הֵא אוֹמֵר, לְפוּם צַעֲרָא אַגְרָא: "
+ ],
+ [
+ "שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה, בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם:
רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים: ",
+ "אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת, אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה. שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף, שֶׁנֶּאֱמַר (משלי יא) נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם. וְאוֹמֵר (שמות לב) וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרָא חָרוּת אֶלָּא חֵרוּת, שֶׁאֵין לְךָ בֶן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה. וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה הֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר (במדבר כא) וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת: ",
+ "הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת, צָרִיךְ לִנְהוֹג בּוֹ כָבוֹד, שֶׁכֵּן מָצִינוּ בְדָוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבָד, קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי. וַהֲלֹא דְבָרִים קַל וָחֹמֶר, וּמַה דָּוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁצָּרִיךְ לִנְהוֹג בּוֹ כָבוֹד. וְאֵין כָּבוֹד אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ג) כָּבוֹד חֲכָמִים יִנְחָלוּ, (משלי כח) וּתְמִימִים יִנְחֲלוּ טוֹב, וְאֵין טוֹב אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ: ",
+ "כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת בְּמֶלַח תֹּאכַל, וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל, אִם אַתָּה עֹשֶׂה כֵן, (תהלים קכח) אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא: ",
+ "אַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמְךָ, וְאַל תַּחְמֹד כָּבוֹד, יוֹתֵר מִלִּמּוּדְךָ עֲשֵׂה, וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל מְלָכִים, שֶׁשֻּׁלְחָנְךָ גָדוֹל מִשֻּׁלְחָנָם, וְכִתְרְךָ גָדוֹל מִכִּתְרָם, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ: ",
+ "גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים. וְאֵלוּ הֵן, בְּתַלְמוּד, בִּשְׁמִיעַת הָאֹזֶן, בַּעֲרִיכַת שְׂפָתַיִם, בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב, בְּאֵימָה, בְּיִרְאָה, בַּעֲנָוָה, בְּשִׂמְחָה, בְּטָהֳרָה, בְּשִׁמּוּשׁ חֲכָמִים, בְּדִקְדּוּק חֲבֵרִים, וּבְפִלְפּוּל הַתַּלְמִידִים, בְּיִשּׁוּב, בַּמִּקְרָא, בַּמִּשְׁנָה, בְּמִעוּט סְחוֹרָה, בְּמִעוּט דֶּרֶךְ אֶרֶץ, בְּמִעוּט תַּעֲנוּג, בְּמִעוּט שֵׁינָה, בְּמִעוּט שִׂיחָה, בְּמִעוּט שְׂחוֹק, בְּאֶרֶךְ אַפַּיִם, בְּלֵב טוֹב, בֶּאֱמוּנַת חֲכָמִים, וּבְקַבָּלַת הַיִּסּוּרִין, הַמַּכִּיר אֶת מְקוֹמוֹ, וְהַשָּׂמֵחַ בְּחֶלְקוֹ, וְהָעוֹשֶׂה סְיָג לִדְבָרָיו, וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, אוֹהֵב אֶת הַצְּדָקוֹת, אוֹהֵב אֶת הַמֵּישָׁרִים, אוֹהֵב אֶת הַתּוֹכָחוֹת, מִתְרַחֵק מִן הַכָּבוֹד, וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה, נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, מַכְרִיעוֹ לְכַף זְכוּת, מַעֲמִידוֹ עַל הָאֱמֶת, וּמַעֲמִידוֹ עַל הַשָּׁלוֹם, מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף, הַלּוֹמֵד עַל מְנָת לְלַמֵּד וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, הַמַּחְכִּים אֶת רַבּוֹ, וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם, שֶׁנֶּאֱמַר (אסתר ב) וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי: ",
+ "גְּדוֹלָה תוֹרָה שֶׁהִיא נוֹתֶנֶת חַיִּים לְעֹשֶׂיהָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ד) כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכָל בְּשָׂרוֹ מַרְפֵּא. וְאוֹמֵר (שם ג) רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ. וְאוֹמֵר (שם ג) עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר. וְאוֹמֵר (שם א) כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ. וְאוֹמֵר (שם ד) תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ. וְאוֹמֵר (שם ט) כִּי בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְךָ שְׁנוֹת חַיִּים. וְאוֹמֵר (שם ג) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד. וְאוֹמֵר (שם) כִּי אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ. וְאוֹמֵר (שם) דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם: ",
+ "רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר, הַנּוֹי וְהַכֹּחַ וְהָעֹשֶׁר וְהַכָּבוֹד וְהַחָכְמָה וְהַזִּקְנָה וְהַשֵּׂיבָה וְהַבָּנִים, נָאֶה לַצַּדִּיקִים וְנָאֶה לָעוֹלָם, שֶׁנֶּאֱמַר (שם טז) עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא. וְאוֹמֵר (שם כ) תִּפְאֶרֶת בַּחוּרִים כֹּחָם וַהֲדַר זְקֵנִים שֵׂיבָה. וְאוֹמֵר (שם יד) עֲטֶרֶת חֲכָמִים עָשְׁרָם. וְאוֹמֵר (שם יז) עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם. וְאוֹמֵר (ישעיה כד) וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה, כִּי מָלַךְ ה' צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלַיִם וְנֶגֶד זְקֵנָיו כָּבוֹד. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵלּוּ שֶׁבַע מִדּוֹת שֶׁמָּנוּ חֲכָמִים לַצַּדִּיקִים, כֻּלָּם נִתְקַיְּמוּ בְרַבִּי וּבְבָנָיו: ",
+ "אָמַר רַבִּי יוֹסֵי בֶן קִסְמָא, פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַרְתִּי לוֹ שָׁלוֹם. אָמַר לִי, רַבִּי, מֵאֵיזֶה מָקוֹם אַתָּה. אָמַרְתִּי לוֹ, מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָנִי. אָמַר לִי, רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּנוּ בִמְקוֹמֵנוּ, וַאֲנִי אֶתֵּן לְךָ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. אָמַרְתִּי לוֹ, בְּנִי, אִם אַתָּה נוֹתֵן לִי כָל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָר אֶלָּא בִמְקוֹם תּוֹרָה. וְלֹא עוֹד, אֶלָּא שֶׁבִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶסֶף וְלֹא זָהָב וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֶלָּא תוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד, שֶׁנֶּאֱמַר (משלי ו) בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בַּקֶּבֶר, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ, לָעוֹלָם הַבָּא. וְכֵן כָּתוּב בְּסֵפֶר תְּהִלִּים עַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל (תהלים קיט), טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף. וְאוֹמֵר (חגי ב) לִי הַכֶּסֶף וְלִי הַזָּהָב אָמַר ה' צְבָאוֹת: ",
+ "חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ: ",
+ "כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, לֹא בְרָאוֹ אֶלָּא לִכְבוֹדוֹ, שֶׁנֶּאֱמַר (ישעיה מג), כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו, וְאוֹמֵר (שמות טו), יְהֹוָה יִמְלֹךְ לְעֹלָם וָעֶד.
רַבִּי חֲנַנְיָא בֶּן עֲקַשְׁיָא אוֹמֵר, רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת אֶת יִשְׂרָאֵל, לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, שֶׁנֶּאֱמַר (ישעיה מב) ה' חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר: "
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה אבות",
+ "categories": [
+ "Mishnah",
+ "Seder Nezikin"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file