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json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mishnah Yomit by Dr. Joshua Kulp.json

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+{
+    "language": "en",
+    "title": "Mishnah Bekhorot",
+    "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 בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "[An Israelite] who buys a fetus of a donkey belonging to a non-Jew or who sells one to him, although this is not permitted, or who forms a partnership with him, or who receives [an animal] from him to look after or who gives [his donkey] to him to look after, is exempt from the [law of the] bekhor, for it says: [“I sanctified to me all the firstborn] in Israel,” (Numbers 3:13) but not in non-Jews. Priests and levites are exempt through [an argument made by a] kal vehomer: if they exempted the first-born belonging to the Israelites in the wilderness, it follows all the more so that they should exempt their own.",
+            "If a cow gave birth to a species of donkey, or a donkey gave birth to a species of horse, it is exempt from [the law of] the firstling, for it is said, “the firstling of a donkey,” “the firstling of a donkey,” twice [to teach that the law of the firstling does not apply] until that which gives birth is a donkey and that which is born is a donkey. And what is the law with regard to eating them? If a clean animal gave birth to a species of unclean animal, it is permitted to be eaten. But if an unclean animal gave birth to a species of a clean animal, it is forbidden to be eaten, for that which comes out of the unclean is unclean and that which comes out of the clean is clean. If an unclean fish swallowed a clean fish, it is permitted to be eaten. But if a clean fish has swallowed an unclean fish, the latter is forbidden to be eaten, because it is not [the clean fish's] growth.",
+            "If a donkey that had never before given birth gave birth to two males, he gives one lamb to the priest. [If it gave birth to] a male and a female, he sets aside one lamb [which he keeps] for himself. If two donkeys that had never before given birth gave birth to two males, he gives two lambs to the priest. [If they gave birth to] a male and a female or two males and a female, he gives one lamb to the priest. [If they gave birth to] two females and a male or to two males and two females the priest receives nothing.",
+            "If one donkey had given birth before and one had not given birth before and they gave birth to two males, he gives one lamb to the priest. [If they gave birth to] a male and a female, he sets aside one lamb [which he keeps] for himself. For it says, “And the firstling of a donkey you shall redeem with a lamb” (Exodus 34:20), [the lamb can come either] from the sheep or the goats, male or female, large or small, unblemished or blemished. He can redeem with the same lamb many times. [And the lamb] enters the pen to be tithed. If it dies [before he gives it to the priest], he can benefit from it.",
+            "We do not redeem with a calf, a wild animal, an animal slaughtered, a terefah, kilayim (a mixed breed) or a koy. Rabbi Elazar permits [redemption] with kilayim because it is a lamb. But he forbids with a koy, because its nature is doubtful. If he gave [the first-born of a donkey] itself to the priest, the latter may not keep it, until he sets aside a lamb in its place.",
+            "If one sets aside [a lamb] for the redemption of the first-birth of a donkey and it died: Rabbi Eliezer says: he is responsible as is the case with the five selas for the redemption of the first-born. But the sages say: he is not responsible, as is the case with the redemption of the second tithe. Rabbi Joshua and Rabbi Zadok testified concerning the redemption of the first-born of a donkey which died that the priest receives nothing [in such circumstances]. If the first-born of a donkey died [after the lamb for redemption had been set aside]: Rabbi Eliezer says: it shall be buried, but the lamb may be used. But the sages say: it does not need to be buried and the lamb belongs to the priest.",
+            "If he does not wish to redeem it, he breaks its neck from behind with a large knife and buries it. The mitzvah of redemption takes priority over the miztzah of breaking its neck, for it says: “And if you don’t redeem it, you must break its neck” (Exodus 13:13). The mitzvah of designation takes priority over the mitzvah of redemption, for it says: “Who has betrothed her to himself, he must let her be redeemed” (Exodus 21:8). The mitzvah of yibbum is prior to the mitzvah of halitzah. [This was so] at first when they intended to carry out the mitzvah. But now that they do not intend to carry out the mitzvah, the [rabbis] have said: the mitzvah of halitzah takes priority over the mitzvah of yibbum. The mitzvah of redemption [of an unclean animal whose value has been dedicated to the Temple] is upon the owner. He takes priority over any other man, for it says: “If it is not redeemed, then it shall be sold according to your evaluation” (Leviticus 27:27)."
+        ],
+        [
+            "[An Israelite] who buys a fetus of a cow belonging to a non-Jew or who sells one to him, although this is not permitted, or who forms a partnership with him, or who receives [an animal] from him to look after or who gives [his cow] to him to look after, is exempt from the [law of the] bekhor, for it says: [“I sanctified to Me all the firstborn] in Israel,” (Numbers 3:13) but not in non-Jews. Priests and Levites are subject [to the law of the first-born pure animal]. They are not exempt from [the law of] the first-born of a clean animal, but only of a first-born son and the first-born of a donkey.",
+            "All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed:Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle.",
+            "All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed:Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried.",
+            "If one receives flock from a non-Jew on “iron terms” their offspring are exempt [from the law of] the first born. But the offspring of their offspring are liable [to the law of the first born]. If [the Israelite] put the offspring in the place of their mothers, then the offspring of the offspring are exempt, but the offspring of the offspring of the offspring are liable. Rabban Shimon ben Gamaliel says: even for ten generations the offspring are exempt [from the law of the first born] since they are pledged to the non-Jew.",
+            "If a ewe gave birth to what looked like a kid, or a [female] goat gave birth to what looked like a lamb, it is exempt from [the law of] the first born. But if it some of the signs of [its mother] it is liable [to the law of the first born].",
+            "If a ewe which never before had given birth bore two males and both heads came forth simultaneously: Rabbi Yose the Galilean says: both belong to the priest for scripture says: “The males shall be the Lord’s” (Exodus 13:12). But the sages say: it is impossible, therefore one remains [with the Israelite] and the other is for the priest. Rabbi Tarfon says: the priest chooses the better one. Rabbi Akiva says: we compromise between them. The second one [in the Israelite's possession] is left to pasture until it becomes blemished and the owner is liable for the [priest's] gifts. Rabbi Yose exempts him. If one of them died: Rabbi Tarfon says: they divide [the living one]. Rabbi Akiva says: the burden of proof is upon the claimant. If it gave birth to a male and a female, the priest receives nothing [in such circumstances].",
+            "If two ewes which had never previously given birth bore two males, both belong to the priest. [If they gave birth] to a male and a female, the male belongs to the priest. [If they gave birth] to two males and a female, one remains with him, and the other belongs to the priest. Rabbi Tarfon says: the priest chooses the better one. Rabbi Akiva says: we compromise between them. The second one [in the Israelite's possession] is left to pasture until it becomes blemished and the owner is liable for the [priest's] gifts. Rabbi Yose exempts him. If one of them died: Rabbi Tarfon says: they divide [the living one]. Rabbi Akiva says: the burden of proof is upon the claimant. [If they gave birth to] two females and a male or two males and two females, the priest receives nothing in such circumstances.",
+            "If one [of the ewes] had given birth and the other had never previously given birth and they bore two males, one remains with him and the other belongs to the priest. Rabbi Tarfon says: the priest chooses the better one. Rabbi Akiva says: we compromise between them. The second one [in the Israelite's possession] is left to pasture until it becomes blemished and the owner is liable for the [priest's] gifts. Rabbi Yose exempts him. For Rabbi Yose says: wherever the priest receives [an animal] in its place, he is exempt from the priestly gifts. Rabbi Meir however makes him liable. If one of them died: Rabbi Tarfon says: they divide [the living one]. Rabbi Akiva says: the burden of proof is upon the claimant. If they gave birth to a male and a female, the priest receives nothing [in such circumstances].",
+            "With regard to [an animal] that was born through a cesarean section and the first born which came after it:Rabbi Tarfon says: both go out to pasture until blemished and are eaten with their blemishes by the owners. But Rabbi Akiva says: neither of them is a first born; the first because it did not open its mother’s womb, and the second, because another preceded it."
+        ],
+        [
+            "If one buys an animal from a non-Jew and it is not known whether it had given birth or had not given birth: Rabbi Ishmael says: that born of a goat in its first year certainly belongs to the priest; after that, it is a questionable case [of a first-born]. That born of a ewe two years old certainly belongs to the priest; after that, it is a questionable case [of a first born]. That born of a cow or a donkey three years old certainly belongs to the priest; after that, it is a questionable case [of a first born]. Rabbi Akiva to him: if an animal were exempted [from the law of the first born] only with the birth of [actual] offspring, it would be as you say. But they said: the sign of offspring in small cattle is a discharge [from the womb]. In large cattle, the after-birth; in a woman, the signs are the fetus and the after-birth. This is the general rule: Whenever it is known that it had given birth, the priest receives nothing. Whenever it had never given birth, it belongs to the priest. If there is a doubt, it shall be eaten blemished by the owners. Rabbi Eliezer ben Jacob says: if a large domestic animal has discharged a clot of blood, it [the clot] shall be buried, and it [the mother] is exempted from the law of the first born.",
+            "Rabban Shimon b. Gamaliel says: if one buys a nursing animal from a non-Jew, he need not fear that perhaps the offspring belongs to another [animal]. If he went among his herd and saw animals which had given birth for the first time nursing and animals which had not given birth for the first time nursing, we need not fear that perhaps the offspring of this one came to the other or perhaps the offspring of the other came to this one.",
+            "Rabbi Yose ben Meshullam says: one who slaughters the first born, [first] clears a space with the [butcher's] knife on both sides and tears the hair, as long as he does not remove the wool from its place. And similarly one may tear the hair to show the place of the blemish [to a sage].",
+            "If [a portion of] the hair of a blemished first born fell out and he placed it in the window, and then he slaughtered the animal, Akavya ben Mahalalel allows it. But the sages forbid it, the words of Rabbi Judah. Rabbi Yose said to him: Akavya ben Mahalalel did not allow [only] in this case, but [even] in the case where the hair of a blemished first born which fell out and he placed it in the window, and the animal died subsequently, [even] in this case Akavya ben Mahalalel allows, but the sages forbid. If the wool of a first born is hanging loose, that part which appears [on a level] with [the rest of] the wool is permitted, whereas that which does not appear [on a level] with [the rest of] the wool is forbidden."
+        ],
+        [
+            "For how long is an Israelite bound to take care of a first born? In the case of small cattle, for thirty days, and large cattle, fifty days. Rabbi Yose says: in the case of small cattle, three months. If the priest says [to the Israelite] during this period “Give it to me,” he must not give it to him. But if the first born was blemished and the priest said to him “Give it to me so that I may eat it,” then it is allowed. And in Temple times, if [the first born] was in an unblemished state and the priest said to him “Give it to me, and I will offer it up it was allowed.” A first born is eaten year by year both in an unblemished as well as in a blemished state, for it is said: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20).",
+            "If a blemish appeared on it in its first year, he is permitted to keep it all the twelve months. If after the twelve months, however, he is not permitted to keep it except for thirty days.",
+            "If one slaughtered the first born and then showed its blemish [to an expert]:Rabbi Judah permits, But Rabbi Meir says: since it was not slaughtered by the instructions of the expert, it is forbidden.",
+            "If one who is not an expert sees a first born and it was slaughtered by his instructions, in such a case it shall be buried and he shall make reparation from his own pocket. If a [non-expert] judge gave a judgment and declared innocent a person who was really liable or made liable a person who was really innocent, declared unclean a thing which was clean or declared clean a thing which was really unclean, his decision stands but he has to make reparation from his own pocket. If the judge was an expert [sanctioned by the] court, he is exempt from making reparation. It happened once that a cow's womb was removed and Rabbi Tarfon gave it [the cow] to the dogs to eat. The matter came before the sages at Yavneh and they permitted the animal. Todos the physician said: no cow or pig leaves Alexandria of Egypt before its womb is removed in order that it may not breed. Rabbi Tarfon said: “There goes your donkey, Tarfon.” Rabbi Akiva said to him: you are exempt, for you are an expert and whoever is an expert sanctioned by the court is exempt from reparation.",
+            "If one takes payment for seeing first borns, they must not be slaughtered by his instructions unless he was an expert like Ila in Yavneh whom the sages permitted to accept four isars for small cattle and six as for large cattle, whether unblemished or blemished.",
+            "If one takes payment to act as a judge, his judgments are void; to give evidence, his evidence is void; to sprinkle or to sanctify, the waters are considered cave waters and the ashes are considered burned ashes. If he was a priest and he was made unclean regarding his terumah, he must give him food and drink and rub him with oil. And if he was an old sage, he mounts him on a donkey. He also pays him as he would a workman.",
+            "If one is suspected in connection with first borns, one must not buy from him even deer's flesh or unprocessed hides. Rabbi Eliezer says: one may buy from him female hides we may buy from him. One may not buy from him washed or dirty wool, but one may buy spun wool or garments.",
+            "If one is suspected of [ignoring the] sabbatical year, one may not buy from him flax, even combed; but spun or woven flax may be bought from him.",
+            "If one is suspected of selling terumah as hullin, one may not buy even water and salt from him, the words of Rabbi Judah. Rabbi Shimon says: [one may not buy from him] whatever is connected to terumah and tithes.",
+            "One who is suspected of ignoring the sabbatical year is not suspected of ignoring [also] the tithes. One who is suspected of ignoring tithes is not suspected of ignoring [also] the sabbatical year. One who is suspected of ignoring both is suspected of ignoring the rules of purity. And it is possible for one to be suspected of ignoring the rules of purity and yet not be suspected of ignoring the two laws [cited above]. This is the general rule: one who is suspected of [transgressing] something must not give judgment on it or testify concerning it."
+        ],
+        [
+            "All dedicated animals which became unfit [for the altar] are sold in a market, slaughtered in a market and weighed by the liter, except for a first born or a tithed animal, as their profit goes to the owners, [whereas] the profit on dedicated objects which became unfit goes to the Temple. One can weigh one piece of meat of the first-born against another piece of ordinary meat.",
+            "Bet Shammai says: An Israelite must not be invited to share [a blemished first born] with a priest. But Bet Hillel permits this, even in the case of a non-Jew. If a first born has a blood attack, even if it is going to die, its blood may not be let, the words of Rabbi Judah. But the sages say: he may let its blood, as long as he does not make a blemish. And if he made a blemish, he must not slaughter it on account of this. Rabbi Shimon says: he may let blood, even though he makes a blemish.",
+            "If one makes a slit in the ear of a firstborn animal, he may never slaughter it, the words of Rabbi Eliezer. But the sages say: when another blemish appears, he may slaughter it on account of it. It happened that a quaestor (a Roman official) saw an old male lamb with its long wool hanging down and asked: what is the meaning of this? They replied: “It is a first born and is not to be slaughtered until it has a blemish,” [The quaestor] took a dagger and slit its ear. The matter came before the sages and they permitted it. After they had permitted, he went and sliced the ears of other [first borns]. The [sages] forbade them. Once children were once playing in a field. They tied the tails of sheep one to the other and one tail which belonged to a first born was severed. The matter came before the rabbis and they permitted [the first born]. When the children saw that they had permitted [the first born to be slaughtered], they proceeded to tie the tails of other first borns. The [sages] forbade [the other first borns]. This is the rule: wherever the blemish is caused with the knowledge and consent [of the owner] it is forbidden, but, if it is not with his knowledge and consent, it is permitted.",
+            "If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.",
+            "A priest is trusted to say, “I have shown this first born [to an expert] and it is blemished.” All are trust worthy with regard to the blemishes of a tithed animal. A first born whose eye was blinded or whose fore-foot was cut off, or whose hind-leg was broken, may be slaughtered with the approval of three [persons] of the synagogue. But Rabbi Yose says: even if twenty-three were present, it must not be slaughtered except with the approval of an expert.",
+            "If one slaughtered a first born and it became known that he had not shown it [to an expert]: That which [the purchasers] have eaten, they ate, and he must return the money to them. That which they have not yet eaten, the flesh must be buried and he must return the money to them. And likewise if one slaughtered a cow and sold it and it became known that it was terefah: That which [the purchasers] have eaten, they ate, and he must return the money to them. That which they have not eaten, they return the flesh to him and he must return the money to them. If [the purchasers], sold it to non-Jews or cast it to dogs, they must pay him the price of a terefah."
+        ],
+        [
+            "In consequence of the following blemishes a first-born animal may be slaughtered:If its ear has become defective, from the cartilages [inward] but not if the defect is in the ear-flap; If it is slit although there was no loss [of substance]; If it is perforated with a hole as large as a karshinah Or if [the ear] has become dry. What is considered “becoming dry”? If when pierced no drop of blood comes out. Rabbi Yose ben Meshullam says: [it] is dry when it crumbles [when touched].",
+            "One whose eyelid is pierced, defected or slit, Or if the eye has a cataract, or a tevalul, halazon [snail-shaped], nahash [snake-shaped] or a [berry-shaped] growth on the eye, [the animal is disqualified]. What is a tevalul? The white of the eye breaking through the ring and entering into the black. But if the black breaks through the ring and goes into the white, it is not a [disqualifying] blemish, because there are no disqualifying blemishes as regards the white of the eye.",
+            "Havarvar [white spots] on the cornea and water constantly dripping from the eye, [are disqualifying blemishes]. What do we mean by a permanent hawarwar? If it remained for a period of eighty days. Rabbi Hanina ben Antigonus says: we must examine it three times in the eighty days. And the following are cases of constant dripping from the eye [and how to test its permanency]: if it ate [for a cure] fresh [fodder] and dry [fodder] from a field sufficiently watered by rain [it is a permanent blemish, if not cured]. [If it ate] fresh [fodder] and then dry [fodder] from a field requiring artificial irrigation, or if it ate dry [fodder] first and then fresh [fodder from field watered by rain] it is not a blemish unless it eats dry [fodder] after the fresh.",
+            "If its nose is perforated, defective, or slit, or its upper lip perforated, defective, or slit [these are disqualifying blemishes]. If the outer incisors are defective or leveled [to the gum] or the molars are torn out [completely], [these are disqualifying blemishes]. But Rabbi Hanina ben Antigonus says: we do not examine behind the molars, nor the molars themselves.",
+            "If the sheath [of the penis] is defective or the genitals of a female animal in the case of sacrificial offerings [it is defective.] If the tail is mutilated from the bone but not from the joint; or if the top end [root] of the tail is bared to the bone; or if there is flesh between one joint and another [in the tail] to the amount of a finger's breadth [the animal is defective].",
+            "If [a first born] has no testicles or if it only has one testicle, [it is a blemish]. Rabbi Ishmael says: if it has two pouches, then it has two testicles, but if it only has one pouch, then it only has one testicle. Rabbi Akiva says: [the animal] is placed on its buttocks and he squeezes [the pouch]. If a testicle is [in there, inside the pouch] it will eventually come out. It happened that one squeezed it and [the testicle] did not come out, but when it was slaughtered [the testicle] was found attached to the loins, and Rabbi Akiva permitted [the animal] while Rabbi Yohanan ben Nuri prohibited it.",
+            "If [a first born] has five legs or if it has only three legs, or if its feet are uncloven like that of a donkey, or if it is a shahul or a kasul [these are blemishes]. What is a shahul? [An animal] with a dislocated hip. What is a kasul? [An animal] one of whose hips is higher than the other.",
+            "If the bone of the fore-leg or of its hind-leg is broken, even though it is not noticeable, [this is a blemish]. These blemishes Ila enumerated in Yavneh and the sages agreed with him. He also added another three cases [of blemishes]. They said to him: we have only heard these [already mentioned previously]. [The three added by Ila were]: one whose eyeball is round like that of a human or whose mouth is like that of a pig or if the greater part of the speaking part of the tongue has been removed. A subsequent court ruled however: each of these cases is a [disqualifying] blemish.",
+            "It happened that the lower jaw [of a first born] was larger than the upper jaw. Rabban Shimon ben Gamaliel asked the sages [for a ruling] and they said: this is a blemish. The ear of a kid which was doubled: the sages ruled: if it is all one bone, it is a blemish, but if it is not all one bone, it is not a blemish. Rabbi Hanina ben Gamaliel says: if the tail of a kid is like that of a pig, or if the tail does not possess three vertebrae, this is a blemish.",
+            "Rabbi Hanina ben Antigonus says: if [a first born] has a wart in its eye or if a bone of its fore-leg or hind-leg is defective, or if the bone of the mouth split, or one eye is large and the other small, or one ear is large and the other small, being visibly so and not merely in measurement [all of these are blemishes]. Rabbi Judah says: if one testicle is as large as two of the other [this is a blemish]. But the sages didn’t agree with him.",
+            "If the tail of a calf does not reach the joint, [it is a blemish]. The sages said: the growth of all calves is in this manner, as long as [the animals] grow, the tails also extend [below]. To which joint does this refer? Rabbi Hanina ben Antigonus says: the joint in the middle of the hip. In consequence of these blemishes we may slaughter a firstborn animal, and consecrated animals rendered unfit [for the altar] in consequence of these blemishes may be redeemed.",
+            "And in consequence of the following blemishes one may not slaughter a first born either in the Temple or in the rest of the state: White spots on the cornea and water [dripping from the eye] which are not permanent, Or molars which have been broken but not torn out [completely]; Or [an animal] affected with garav, a wart, or hazazit. An old [animal] or a sick one, [an animal] of offensive smell; Or [an animal] which with a transgression has been committed or an animal which is known to have killed a human being on the testimony of one witness or of the owners. A tumtum or a hermaphrodite cannot be slaughtered, neither in the Temple or in the rest of the state. Rabbi Ishmael however says: there is no greater blemish than that [of a hermaphrodite]. But the sages say: it is not considered a first-born and it may be shorn and worked with."
+        ],
+        [
+            "These blemishes [named above], whether permanent or transitory, make human beings unfit [to serve in the Temple]. There are more than this concerning human beings: kilon, liftan, makkaban, one whose head is angular or shekifas . A hunchback: Rabbi Judah considers him fit, Whereas the sages consider him unfit.",
+            "A bald-headed person is unfit [for the priesthood]. What is considered bald-headed? One who does not have a line of hair from ear to ear. If he has one, then he is fit. One who has no eyebrows or has only one eyebrow [is unfit], this being the gibben mentioned in the Torah. Rabbi Dosa says: one whose eyebrows lie flat [overshadowing the eyes]. Rabbi Hanina ben Antigonus says: one who has a double back or a double spine.",
+            "A harum is unfit [for the priesthood]. What is a harum? One who can paint both of his eyes with one movement. If both of his eyes were above or both of his eyes were below; or if one one eye was above and the other below; Or one who sees the room and the ceiling in one glance; Or one who covers [his eyes] from the sun; A zugdos and a tziran. One whose eyelashes have fallen off is unfit [for the priesthood] for appearance sake.",
+            "One whose eyes are as large as a calf's or as small as those of a goose; Or whose body is [unduly] large for his limbs, [unduly] small for his limbs; or whose nose is [unduly] large for his limbs, or whose nose is [unduly] small for his limbs; A tzimem and a zimea. What is tzimea? One whose ears are very small. What is tzimem? One whose ears resemble a sponge.",
+            "If the upper lip overlaps the lower or the lower lip overlaps the upper, behold this is a blemish. One whose teeth have fallen out is unfit [for the priesthood] for appearance sake. If his breasts hang down like those of a woman, or his belly is swollen, or his navel sticks out, or if he is epileptic, even once every few days, or he is subject to melancholy, a me'ushkan and a ba'al gever [all these are unfit for the priesthood]. If he has no testicles, or only one testicle, this is the “meroah ashekh” mentioned in the Torah. Rabbi Ishmael says: anyone whose testicles were crushed. Rabbi Akiva says: anyone who has wind in his testicles. Rabbi Hanina ben Antigonus says: one who has a black complexion.",
+            "If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.",
+            "The following are fit in the case of human beings, but unfit in the case of animals:A father with his son, A terefah; One born by means of a caesarean section. One with which a sin has been committed or has killed a person; A priest who contracts an illegal marriage is unfit [for the priesthood] until he vows not to derive any benefit from the woman. One who makes himself unclean through contact with the dead is unfit, until he undertakes that he will no longer make himself unclean through the dead."
+        ],
+        [
+            "There is one who is [counted as] a firstborn [with respect to] inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn [with respect] to inheritance; a firstborn [with respect to both] inheritance and redemption from a priest; and a firstborn [in respect] to neither inheritance nor redemption from a priest. Which is a firstborn [with respect] to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: [it is not considered an opening of the womb] until [the abortion] has the form of a human being. If [a woman] aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, [the infant] which follows after them is a first-born [with respect] to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or [had given birth] when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, [the infant] is considered a first-born [with respect] to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: [the infant] is a firstborn [with respect] to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregnant, or if she was freed when pregnant, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly [if a woman] who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first [husband] or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born [with respect] to inheritance. Which is a firstborn both [in respect] of inheritance and for redemption from a priest? If [a woman] miscarries a sac full of blood or full of water or full of pieces of flesh; or if [a woman] miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day [of conception], [the infant] which follows after [these discharges] is a firstborn both [in respect] of inheritance and for redemption from a priest.",
+            "A fetus extracted by means of a caesarean section and one that follows neither is a first-born for inheritance or a first-born to be redeemed from a priest. Rabbi Shimon says: the first is a first-born for inheritance and the second is a first-born as regards [the redemption] with five selas.",
+            "If a man's wife had never before given birth and she gave birth to two males, he gives five sela's to the priest. If one of them dies within thirty days [of birth] the father is exempt. If the father dies and the sons survive: Rabbi Meir says: if they gave the five sela's before the property was divided up, then what they gave is given; but if not, they are exempt. But Rabbi Judah says: there is a claim on the property. If she gave birth to a male and a female, the priest receives nothing.",
+            "Two women who had never before given birth gave birth to two males: he [the father] gives ten selas to the priest. If one of the children dies within thirty days [of its birth], if he gave the redemption money to one priest alone, he returns five selas to him, but if he gave it to two priests, he cannot reclaim the money from them. If they gave birth to a male and a female or to two males and a female, he gives five selas to the priest. If they gave birth to two females and a male, or to two males and two females, the priest receives nothing. If one woman had given birth before and the other had never given birth, and they gave birth to two males, he gives five selas to the priest. If one of the children died within thirty days [of its birth], the father is exempt. If the father dies and the sons survive: Rabbi Meir says: if they gave the five sela's before the property was divided up, then what they gave is given; but if not, they are exempt. But Rabbi Judah says: there is a claim on the property. If they gave birth to a male and a female, the priest receives nothing.",
+            "If two women who had never before given birth married two men and gave birth to two males, the one father gives five selas to the priest and the other gives five selas to the priest. If one of the children died within thirty days [of its birth], if they gave the redemption money to one priest alone, he returns five selas to them, but if they gave the money to two priests, they are not able to recover it from them. If they gave birth to a male and a female, the fathers are exempt, whereas the son must redeem himself [as in any case he is a first-born]. If they gave birth to two females and a male or to two females and two males, the priest receives nothing.",
+            "If one woman had given birth before and the other had never before given birth, the two women belonging to two husbands, and they gave birth to two males, the one whose wife had never before given birth gives five selas to the priest. If they gave birth to a male and a female, the priest receives nothing. If the son dies within thirty days although he gave the priest [the five selas], he must return them. If he dies after thirty days, although he has not yet given the five selas, he (the father) must give them. If he dies on the thirtieth day, it is as if he died on the previous day. But Rabbi Akiva says: if he gave [the five selas] he cannot reclaim them, but if he had not yet given, he need not give. If the father dies within thirty days, [the infant] is under the presumption of not having been redeemed until proof is brought that he has been redeemed. If the father dies after thirty days, the infant is under the presumption of having been redeemed until he [the son] is told that he was not redeemed. If both he and his son need to be redeemed, the father takes precedence over his son. Rabbi Judah says: his son comes first for the command to redeem him was upon his father, and the command of his son is upon him.",
+            "The five selas of a first-born [are paid in] the standard of Tyrian maneh. As regards the thirty shekels of a slave and likewise the fifty shekels of the rapist and seducer and the one hundred shekels for one who spreads an evil name in all these cases the payment is in the holy shekel, in the standard of Tyrian maneh. All of these are redeemed with money or the equivalent of money with the exception of shekel payments.",
+            "We must not redeem [a first-born] with slaves, nor with notes of indebtedness, nor with immovable properties, nor with objects of hekdesh. If one gives a written acknowledgment to a priest that he owes him five selas he is bound to give them to him, although his son is not considered as redeemed. Therefore, if the priest wishes to give him [the note of indebtedness] as a gift he is permitted to do so. If one set aside the redemption money of his son and it became lost, he is responsible for it, because it says: “Shall be for you [but] you shall surely redeem” (Numbers 18:15).",
+            "The first-born takes a double share of the father's estate but he does not take a double share of the mother’s estate. He also does not take a double share of the improvement in the value of the estate. Nor from what will fall due [to the estate] as he does of what is held in possession. Nor can a woman claim with her ketubah [from these], Nor can daughters claim their support. Nor can a yavam make a claim [from these]. None of these take from the improvement in the value of the estate, nor of what will fall to the estate as they do of what is now held in possession.",
+            "The following do not return [to their owners] in Jubilee year: The share of the first-born, [The inheritance of] one who inherits his wife's [estate] [And of] one who performs yibbum with his sister-in-law And a present, the words of Rabbi Meir. But the sages say: a present is like a sale. Rabbi Eliezer says: all of these return in the Jubilee. R. Johanan ben Berokah says: if one inherits his wife's estate, he returns it to the members of the family and he deducts from the purchase money."
+        ],
+        [
+            "The law concerning the tithe of cattle is in force in the Land and outside the Land, in the days when the Temple exists and when it does not exist, [It applies] to hullin (non-sacred) animals only but not to consecrated animals. It applies both to cattle and flock animals, but they are not tithed together. To lambs and to goats, and they are tithed together. To the new and the old, but they are not tithed together. Now it might be logical: seeing that new and old animals which are not treated as kilayim in regard to one another are yet not tithed one for the other, lambs and goats which are treated as kilyaim in regard to one another, all the more should not be tithed one for the other. Scripture therefore states: “And of the flock” all kinds of flock are considered one [for purposes of tithing].",
+            "Animals are combined for purposes of tithing so long as they can still pasture within the distance that cattle wander. And what is the distance over which they wander while pasturing? Sixteen mils. If there was between two groups of animals a distance of thirty-two mils, they do not combine for the purpose of tithing. If however there was one in the middle [of the distance of thirty-two mils] he brings them into the middle and tithes them. Rabbi Meir says: the [river] Jordan is regarded as forming a division as regards the tithing of animals.",
+            "An animal bought or given as a present is exempt from the law of cattle tithe. If brothers became partners, though they are still bound to pay the kalbon [surcharge], they are exempt from the tithe of cattle. And when they become liable to tithe of cattle, they are exempt from paying the kalbon. If they acquired from the estate, they are bound [to tithe them]. But if not, they are exempt from tithing. If they first divided up the estate and then again became partners, they are bound to pay the kalbon and are exempt from tithe of cattle.",
+            "All [domesticated animals] enter the shed to be tithed except kilayim, a terefah, offspring brought forth by means of a caesarean section, an animal too young for sacrifice, and an “orphan”. And what is an “orphan”? When its mother has died during its birth or was slaughtered [and subsequently gave birth.] But Rabbi Joshua says: even if the mother has been killed, if the hide is still intact the offspring is not an ‘orphan’ animal.",
+            "There are three periods [lit. threshing floors] for the tithe of cattle: in the peras of Pesah, in the peras of Atzeret (Shavuot) and in the peras of the Feast [of Sukkot], the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, on the first of Sivan and on the twenty-ninth of Av. Rabbi Eliezer and Rabbi Shimon say: on the first of Nisan, on the first of Sivan and on the twenty-ninth of Elul. And why did they say the twenty-ninth of Elul and not the first of Tishrei? Because it is a Yom Tov and you cannot tithe on a Yom Tov. Consequently they moved it up to the twenty-ninth of Elul. Rabbi Meir says: the first of Elul is the New Year for the tithe of cattle. Ben Azzai says: those born in Elul are tithed by themselves.",
+            "All those born from the first of Tishrei until the twenty-ninth of Elul combine [for matters of tithing]. Five lambs born before Rosh Hashanah and five born after Rosh Hashanah do not combine. But five lambs born before the period [of tithing] and five after the period [of tithing] do combine [for tithing]. If so, why did they speak of three periods for the tithe of cattle? Until the arrival of the [tithing] period it is permitted to sell and slaughter [the animals], but when the period has arrived he must not kill, but if he killed, he is exempt.",
+            "How does one tithe animals? He brings them to a shed and makes for them a small opening so that two cannot go out at the same time. And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine. And the one that comes out tenth he marks with red chalk and he says: “Behold, this is [the tithe].” If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing, they are still considered tithed. If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe. Rabbi Yose bar Judah says: this is a [valid] tithe. If one [of the lambs] already counted jumped back into the flock [in the shed] they are all exempt. If one of the lambs that was a tithe jumped back into the flock [in the shed], they all go to pasture until they become unfit for sacrifice, and the owners may eat them in their unfit state.",
+            "If two [lambs] came out at the same time, he counts them in pairs. If he counted [the two] as one, the ninth and the tenth are spoiled. If the ninth and the tenth came out at the same time, the ninth and the tenth are spoiled. If he called the ninth the tenth, the tenth the ninth and the eleventh the tenth, all three are holy: the ninth can be eaten when it becomes blemished, the tenth is the tithe and the eleventh is sacrificed as a shelamim, and it can make a substitute, the words of Rabbi Meir. Rabbi Judah said: can one substitute make another substitute? They said in the name of Rabbi Meir: if it were a substitute, it would not have been sacrificed. If he called the ninth the tenth, the tenth the tenth and the eleventh the tenth, the eleventh is not holy. The following is the rule: wherever the name of the tenth [animal] has not been taken away from it, the eleventh is not consecrated."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Sefaria Community Translation.json

@@ -0,0 +1,116 @@
+{
+    "language": "en",
+    "title": "Mishnah Bekhorot",
+    "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 בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "If one buys an unborn donkey fetus from a non-Jew, sells [an unborn donkey fetus] to [a non-Jew] even though one does not have permission to, has a partnership with [a non-Jew], receives [an unborn donkey fetus] from [a non-Jew], or gives [an unborn donkey fetus] to [a non-Jew], [the unborn donkey fetus] is exempt from the laws of the first-born. As it is written (Numbers 3:13): \"in Israel\", but not by others. Priests and Levites are also exempt, for if they could exempt a Israelite [while the Jewish people were] in the desert, then they would certainly exempt themselves.",
+            "If a cow gives birth to [a creature which] looks like a donkey or a donkey gives birth to [a creature which] looks like a horse, it is exempt from the laws of the firstborn, for it is written (Exodus 34:20\": \"firstborn donkey\" and (Exodus 13:13) \"firstborn donkey\"--two times, [to teach that] the birthing [mother] must be a donkey, and the born [creature] must be a donkey. And what about eating them? If a pure species gives birth to [a creature which] looks like an impure species, it is permissible to eat [the offspring]; if an impure species gives birth to [a creature which] looks like a pure species, it is forbidden to eat [the offspring], for that which comes from an impure species is impure and that which comes from a pure species is pure. If an impure fish swallows a pure fish, [the pure fish found inside] is permissible to eat; if a pure fish swallows an impure fish, [the impure fish found inside] is forbidden to eat, for it is not its product.",
+            "If one's donkey that had not previously given birth now gives birth to two male donkeys, one must give a lamb to a priest. [If it gives birth to] a male and a female, one sets apart a lamb for oneself. If two donkeys that both have not previously given birth now give birth to two males, one must give two lambs to a priest. [If they give birth to] a male and a female, or to two males and a female, one must give a lamb to a priest. [If they give birth to] two females and a male, or two males and two females, the priest gets nothing.",
+            "If one donkey has previously given birth and one has not, and they now give birth to two males, one must give a lamb to a priest. [If they gave birth to] a male and a female, one sets apart a lamb for oneself. A firstborn donkey is redeemed with a lamb, [whether the lamb or kid is] from sheep or goats, male or female, large or small, perfect or blemished. One can use it to redeem many times, and if it dies one can benefit from it.",
+            "One may redeem neither with a calf, nor with an undomesticated animal, nor with a slaughtered animal, nor with a <i>treifah</i> [animal which cannot live another 12 months], or with a mixed species [i.e., from sheep and goat parents], nor with a <i>koi</i> [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals]. Rabbi El'azar permits [redeeming] with a mixed species because it is still [considered] a lamb; But he forbids a <i>koi</i>, because it is of doubtful [status]. If one gives a donkey to a priest, the priest does not have permission to keep it, until [the priest] separates a lamb for it.",
+            "If one separates the redemption for a firstborn donkey, and it dies, Rabbi Eli'ezer says: One is liable for it, just like the five <i>selaim</i> [coins of a specific value] for [the redemption of] a son. The sages say: One is not liable for it, just like the redemption of <i>Maaser Sheini</i> [second tithe of produce, which must be taken to Jerusalem and consumed there]. Rabbi Yehoshua and Rabbi Tzadok testified regarding the redemption of a firstborn donkey that died, that the priest receives nothing in such a case. If a firstborn donkey dies, Rabbi Eliezer says: It is buried and it is permissible to benefit from the lamb. The Sages say: One need not bury it, and the lamb goes to the priest.",
+            "If one does not want to redeem it, one breaks its neck from behind with an ax and buries it. The commandment of redeeming it precedes the commandment of breaking its neck, as it is written (Exodus 13:13, Exodus 34:20) \"If you will not redeem it, break its neck.\" The commandment of designating it precedes the commandment of redeeming it, as it is written (Exodus 21:8): \"That you have not designated it -it shall be redeemed.\" The commandment of Levirate marriage preceded the commandment of <i>chalitzah</i> [ceremony releasing the widow of a childless man from the obligation to marry his brother] at first, when they had intention for the sake of the commandment, but now that they do not have intention for the sake of the commandment, we say that the commandment of <i>chalitzah</i> precedes the commandment of Levirate marriage. The commandment of redeeming [an animal devoted to general Temple usage] is on the master before any other person, as it is written (Leviticus 27:27): \"If it is not redeemed, it shall be sold for its estimated worth.\""
+        ],
+        [
+            "If one buys an unborn cow fetus from a non-Jew, sells [an unborn cow fetus] to [a non-Jew] even though one does not have permission to, has a partnership with [a non-Jew], receives [an unborn cow fetus] from [a non-Jew], or gives [an unborn cow fetus] to [a non-Jew], [the unborn cow fetus] is exempt from [the obligations of] the firstborn. As it is written (Numbers 3:13): \"in Israel\", but not by others. Priests and Levites are obligated, for they were not exempted from [the obligations of] the firstborn of a pure kosher animal, (they were only exempted) from redemption the firstborn son and [the obligations of] the firstborn of a donkey.",
+            "If the blemishes of consecrated [animals] precede their consecrations, and they are redeemed, they are subject to [the obligations of] the firstborn and the [priestly] gifts. They leave [their consecrated status] to become unconsecrated and [thus] may be shorn and worked. Their offspring and their milk [from] after they have been redeemed are permitted. If one slaughtered them outside [the Temple courtyard] he is not liable. They do not make [their] replacement [sacred]. If they die they may be redeemed, except for firstborn and tithe [animals].",
+            "If their consecrations precede their blemishes, or passing blemishes precede their consecrations, but afterward they develop permanent blemishes (and they are redeemed), they are exempt from [the obligations of] the firstborn and the [priestly] gifts. They do not leave [their consecrated status] to become unconsecrated to be shorn and worked. Their offspring and milk [from] after they are been redeemed are forbidden. One who slaughters them outside [the Temple courtyard] is liable. They make [their] replacement [sacred]. If they die, they are buried. ",
+            "If one receives sheep at a fixed price from a non-Jew, its offspring are exempt from [the obligations of] the firstborn, but the second generation is obligated. If one offered the offspring as collateral for the mothers [should they die], then the second generation is exempt but the third generation is obligated.  Rabban Shim'on ben Gamliel says: They are exempt even for ten generations, because the non-Jew has [residual] rights to them. ",
+            "If a sheep gives birth to [a creature which looks] like a goat, or a goat gives birth to [a creature which looks] like a sheep, it is exempt from [the obligations of] the firstborn. If it has some signs of its own species then it is obligated. ",
+            "If a ewe that has never given birth before bear to two male lambs, and both their heads came out at once, Rabbi Yossi Haglili says: Both go to the priest, as it says (Exodus 13:12): \"The males shall be for God.\" The Sages say: This is not possible. Rather one goes to [the owner], and the other goes to the priest. Rabbi Tarfon says: The priest chooses the better one. Rabbi 'Akiva says: They compromise. The second one goes out to graze until it develops a blemish, and it is obligated regarding the [priestly] gifts.  Rabbi Yossi exempts it.  If one of them dies, Rabbi Tarfon says: They divide [the value of the remaining one].  Rabbi 'Akiva says: One who comes to extract from one's friend has the burden of proof.  [If she gives birth to] a male and a female, the priest receives nothing.  ",
+            "If two ewes which have never given birth before bear two males, both go to the priest.  [If they give birth to] a male and a female, the male goes to the priest. [If they give birth to] two males and a female, one goes to [the owner], and the other goes to the priest. Rabbi Tarfon says: The priest chooses the better one. Rabbi 'Akiva says: We compromise. The second one goes out to graze until it develops a blemish, and it is obligated regarding the [priestly] gifts. Rabbi Yossi exempts it. If one of them dies, Rabbi Tarfon says: They divide [the value of the remaining one]. Rabbi 'Akiva says: One who comes to extract from one's friend has the burden of proof. [If they give birth to] two females and a male or two males and two females, the priest receives nothing.  ",
+            "If one ewe has given birth before and one has not, and they give birth to two males,  one goes to [the owner], and the other goes to the priest.  Rabbi Tarfon says: The priest chooses the better one. Rabbi 'Akiva says: We compromise. The second one goes out to graze until it develops a blemish, and it is obligated regarding the [priestly] gifts. Rabbi Yossi exempts it because Rabbi Yossi says: When the exchange goes to the priest, [the other animal] is exempt from the [priestly] gifts.  Rabbi Meir obligates it.  If one of them dies, Rabbi Tarfon says: They divide [the value of the remaining one]. Rabbi 'Akiva says: One who comes to extract from one's friend has the burden of proof.  [If they give birth to] a male and a female, the priest receives nothing.  ",
+            "If an animal was born through Cesarean section and [a natural birth] came after it,  Rabbi Tarfon says: Both go out to graze until they develop blemishes and are eaten because of their blemishes by the owners. Rabbi 'Akiva says: Neither of them is a first born. The first [is not] because it did not open its mother’s womb, and the second [is not] because another preceded it. "
+        ],
+        [
+            "If one buys an animal from a non-Jew and it is not known whether it had given birth or had not given birth, Rabbi Yishma'el says: [The offspring of] a goat in its first year certainly belongs to the priest. From that point on it is questionable. [The offspring of] a two-year-old ewe certainly belongs to the priest. From that point on it is questionable. [The offspring] of a three-year-old cow or donkey certainly belongs to the priest. From that point on it is questionable. Rabbi Akiva said to him: If an animal were exempted only with the birth of offspring, you would be correct. Rather they said: The sign of offspring in small cattle is filth [from the womb]. In large cattle [the sign is] the after-birth. In a woman [the sign is] the fetus and the after-birth. This is the general rule: When it is known that [the animal] has given birth, the priest receives nothing. When it has never given birth, it belongs to the priest. If there is a doubt, it is eaten blemished by the owners. Rabbi Eli'ezer ben Jacob says: If a large domestic animal discharges a clot of blood, [the clot] is buried, and [the mother] is exempt from [the obligations of] the firstborn. ",
+            "Rabban Shim'on Ben Gamliel says: One who buys an animal that is nursing from a non-Jew need not be concerned that it had another child beforehand. If one entered his pen and saw those who had previously given birth nursing and those that had not previously given birth nursing, he need not be concerned that the child of this mother is nursing from that mother or that the child of that mother is nursing from this mother. ",
+            "Rabbi Yossi ben Meshulam says: One who slaughters a firstborn makes a place with the hatchet on both sides, plucking out the hair but not removing it. One does the same when pulling back hair to examine the place of a blemish.  ",
+            "If the hair of a blemished first born falls out, and one places it in the window and then slaughters it, 'Akavya ben Mahalalel permits it but the Sages forbid it, according to Rabbi Yehudah. Rabbi Yossi says: It is not in this case that Akavya permits it. Rather, when the hair of a blemished firstborn falls out and one places it in the window and then it dies, 'Akavya ben Mahalalel permits it but the Sages forbid it. The wool hanging off a firstborn that appears [as though it is] from shearing is permitted. [Wool] that does not appear [as though it is] from the shearing is forbidden.  "
+        ],
+        [
+            "How long must an Israelite tend to the first born? Thirty days for a sheep or goat, and fifty days for a cow. Rabbi Yossi says: Three months for a sheep or goat. If the priest says to [the owner] during that time: \"Give it to me\", [the owner] does not give it to [the priest].  If it was blemished and [the priest] says to [the owner]: \"Give it to me so I can eat it\", it is permitted [to give it to the priest]. During the time of the Temple, if it is unblemished, and [the priest] says to [the owner]: \"Give it to me so I can offer it\", it is permitted [to give it to the priest]. The first born is eaten year by year, whether unblemished or blemished, as it is said (Deuteronomy 15:20): \"You will eat it before God year by year\". ",
+            "If it develops a blemish within its first year, [the owner] is permitted to keep it the entire first year. [If it develops a blemish] after the first year, [the owner] is allowed to keep it only thirty days.  ",
+            "If one slaughters a first born and reveals its blemish, Rabbi Yehudah permits it [to be eaten]. Rabbi Meir says: Since it was not slaughtered by word of an expert, it is forbidden.",
+            "If one is not an expert and sees a firstborn, and it is slaughtered by his word, it is buried and one pays from one's own funds.  If one judges a case and declared a liable [animal] innocent, an innocent [animal] liable, a pure [animal] impure, or an impure [animal] pure, what is done is done, and one pays from one's own funds. If one is an expert of the court one is exempt from paying. It once happened that Rabbi Tarfon fed a cow whose womb was taken out to the dogs. The case came before the Sages and they permitted it. Todos the doctor said: No cow or pig leaves Alexandria until they cut out its womb so it cannot give birth. Rabbi Tarfon [then] said: Your donkey has left you, Tarfon! Rabbi 'Akiva said to him: Rabbi Tarfon, you are exempt because you are an expert of the court, and experts of the court are exempt from payment.  ",
+            "We do not slaughter by the advice of one who takes a fee to see firstborn [animals for blemishes], unless the expert is like Ilah of Yavneh, whom the sages permitted to take four <i>issarot</i> [small-denomination coins] for a sheep or goat and six for a cow, whether it was unblemished or blemished. ",
+            "If one takes a fee to judge, one's rulings are invalid. [If one takes a fee] to testify, one's testimony is invalid. [If one takes a fee] to sprinkle [ashes of the red heifer] or to mix [them with water], the water is like cave water and the ashes are the ashes of a regular fire. If a priest was made impure to eat <i>Terumah</i> [by the one who took the fee], one must feed him, give him drink and anoint him. If the person was old, one must transport him on a donkey give him his wages like a worker [idled from his work]. ",
+            "If one is suspect regarding firstborns, venison or untreated hides may not be bought from that person. Rabbi Eli'ezer says: Hides of female animals may be bought. Bleached or dirty wool may not be bought, but spun wool and clothes may be bought. ",
+            "If one is suspect regarding [observing] <i>Shevi'it</i>, flax may not be bought from that person even if it is combed, but spun or woven flax may be bought. ",
+            "If one is suspect regarding selling <i>Terumah</i> as non-sacred produce, even water or salt may not be bought from that person, according to Rabbi Yehudah.  Rabbi Shim'on says: Anything which might be liable to <i>Terumah</i> and tithing may not be bought.",
+            "One who is suspect regarding [observing] <i>Shevi'it</i> is not automatically suspect regarding tithes. One who is suspect regarding tithes is not automatically suspect regarding <i>Shevi'it</i>. One who is suspect on both is suspect on regarding purity. There is one who is suspect regarding purity but is not suspect regarding either of the others. The rule is that anyone who is suspect regarding something may not judge or give testimony about it. "
+        ],
+        [
+            "All disqualified sanctified animals may be sold in the butcher shop, (slaughtered in the butcher shop,) and weighed against standard weights, except for the firstborn and the tithe, for their benefit [goes] to their owners. The benefit of disqualified sanctified animals goes to the Temple. Regarding a firstborn, we weigh a portion against a [non-sacred] portion.  ",
+            "Beit Shammai say an Israelite should not join a priest [in eating a disqualified] firstborn. Beit Hillel permit it even for a non-Jew. If a firstborn is seized by [excess] blood, we do not let its blood even if it will die, according to Rabbi Yehudah. The sages say: One may let its blood, but one may not make a blemish.  If one did make a blemish, one cannot slaughter it on that [basis].  Rabbi Shim'on says: One should let its blood even if he will make a blemish. ",
+            "If one slits the ear of a firstborn it may never be slaughtered, according to Rabbi Eli'ezer. The sages say: Once it develops another blemish it may be slaughtered on that [basis]. It once happened that a Roman official saw an old ram with its wool matted and asked: \"What is with this one?\" They answered: \"It is a firstborn and it may not be slaughtered unless it develops a blemish.\" He took a dagger and slit its ear. It came before the sages, and they permitted it. Once he saw that [the sages] permitted it, he went and made slits in the ears of other firstborns, and [the sages] forbade them. It once happened that children were playing in a field, and they tied the tails of two lambs to each other. One of the tails, belonging to a firstborn, was detached. This case came before the sages and they permitted it. Once [the people] saw that [the sages] permitted it, [the people] went and tied the tails of other firstborns together, but [the sages] forbade them.  This is the rule, anything intentional is forbidden, and that which is unintentional is permitted.  ",
+            "If one is chased by a firstborn, and one kicks it and causes a blemish, one may slaughter it on that [basis]. Israelite shepherds are trusted [regarding] all blemishes which could come about by human [causation] but priests [who are] shepherds are not trusted.  Rabban Shim'on ben Gamliel says: [The priest] is trusted regarding [the firstborn of] a friend but is not trusted regarding [the priest's] own. Rabbi Meir says: One who is suspected regarding something cannot judge [cases regarding] it and cannot testify [about] it. ",
+            "A priest is trusted to say: \"I examined this firstborn and it is blemished.\"  Everyone is trusted regarding the blemishes of tithed animals. A firstborn that was blinded, or whose leg was cut off or leg was broken may be slaughtered by the word of three [regular attendees] of the synagogue. Rabbi Yossi says: Even if there are twenty-three people it can only be slaughtered by the word of an expert. ",
+            "If one slaughters and sells a firstborn, and it becomes known that it was not examined, what was eaten was eaten and one must return the money. Of what was not eaten, the meat should be buried, and one must return the money. Similarly, if one slaughters and sells a cow, and then becomes informed that it was torn, what was eaten was eaten and one must return the money. Of what was not eaten, the meat is returned and one must return the money.  If it is sold to non-Jews or thrown to dogs, one is paid the price of a torn animal.  "
+        ],
+        [
+            "For which blemishes do we slaughter a firstborn? If its ear is punctured through the cartilage, but not through the skin, if it is slit but not missing anything, if there is a hole the size of a vetch seed, or if it is dried up. What is considered dry? Anything that would not bleed if pierced. Rabbi Yossi ben Meshulam says: It is dry if it would crumble.  ",
+            "If the eyelid is pierced, punctured or slit, if the eyes have a cataract or a <i>tevalul</i> or a or a fleshy appendage or an blister.  What is a <i>tevalul</i>? If the white breaks through the iris and enters the black.  If the black enters the white it is not a blemish because there are no blemishes in the white.  ",
+            "Persistent white spots or tearing.  What is a persistent white spot? anything that lasts for eighty days.  Rabbi Chaninah ben Antignos says they check it three times during the eighty days.  Which [circumstances allow us to identify] persistent tearing: If it ate moist and [then] dry [grasses] from [a field watered by] rain. [But if it ate] moist and [then] dry [grasses] from [a field watered by] irrigation, [or if] it ate dry [grass] and then moist - it is not [considered] a blemish until [we see] he eats the dry after the moist.  ",
+            "If its nose was pierced or punctured or slit or if its lip was was pierce, punctured or slit, or if its front gums were punctured or [completely] receded, or if [its] back [gums] were uprooted - [these are blemishes]. Rabbi Chaninah ben Antignos says, we do not examine from the molars on back, nor do we examine the molars [themselves].",
+            "If the sheath of the male organ was punctured - or the female genitalia, in the case of [other] sanctified [animals].  If the tail is missing [a vertebra] from the bone - but not from the [connection] joint - or if the end of the tail is split [and reveals] the bone or if there is flesh the width of a finger between each vertebra.   ",
+            "If it does not have testicles, or if it only has one. Rabbi Yishmael says: if it has two pouches, then it had two testicles; if it has one one pouch, then it has only one testicle.  Rabbi Akiva says: [in the latter case,] one should cause it to sit on its hind and squeeze, if there is a testicle there, it will come out.  It once happened that they squeezed and it did not come out, and they slaughtered it and found it stuck to the flank - Rabbi Akiva permitted [it] but Rabbi Yochanan forbade [it]. ",
+            "If it has five legs or only three, or if its hooves are rounded like a donkey's or it is a <i>shachul</i> or <i>casul</i>.  What is a <i>shachul</i>? if its hip is dislocated.  And <i>casul</i>?  if one of its hips is [too] high. ",
+            "If its foreleg or hind leg were broken even if [the break] is not discernable. These [last mentioned] are the blemishes that Ilah of Yavneh enumerated, and the Sages agreed with him. He added another three and they told him, we have never heard of these:  One whose iris is round like that of a human, or whose mouth looks  like a pig's or if most of the front [lit. \"speaking\"] part of the tongue has been removed.  Subsequent courts said: these are blemishes.  ",
+            "It once happened that the lower jaw extended longer than the upper one, and Rabban Shimon Ben Gamliel sent [an inquiry] to the Sages and they said it is a blemish.  The ear of a kid which was doubled - the Sages said: if it is a single upper lobe, it is a blemish, but if there isn't a single upper lobe, it is not a blemish.  Rabbi Chaninah ben Gamliel says, the tail of a kid which looks like [that] of a pig or if it does not have three vertebrae, it is a blemish. ",
+            "Rabbi Chanina ben Antignos says: If it has a wart in its eye, or if its foreleg or hindleg was missing a piece or if the bone in its mouth [i.e. the jawbone] is split, f one eye is bigger than the other or if one ear is bigger than the other - [as judged] by appearance but not [if it must] be measured.  Rabbi Yehuda says, if one of its testicles is twice as large as the other [it is a blemish] but the Sages disagree.",
+            "The tail of a calf which does not reach the leg joint - the Sages said: all growing calves are such [that their tails reach their knee joint, and] while they are growing, their tails [also] extend.  To which leg joint did they refer? Rabbi Chaninah ben Antignos says, to the joint in the middle of the thigh.  For [all] these blemishes [in this chapter], we slaughter the first born and invalid sanctified animals are redeemed because of them. ",
+            "For the following they do not slaughter [as a sacrifice on the <i>mizbeach</i>] - neither in the Temple nor outside the Temple: If it had non-persistent white spots in its eye, or non-persistent tearing or if its inner gums are missing a piece but not uprooted, or if it had eczema, a wart or boils or if it was old or sick or smelled bad, or if a sin [of bestiality] was committed with it or if it killed a man [as determined] by the word of one witness or by the owners admission, a <i>tumtum</i> [an animal with recessed sexual organs whose sex is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such an animal is male or female] or an <i>androginos</i> [an animal with both male and female sexual organs. It is halachically uncertain whether such an animal is male, female or, perhaps, has a uniquely defined halachic sex], neither in the Temple or outside it. Rabbi Yishmael says, there is no blemish greater than this [i.e. being an <i>androginos</i>;] but the Sages say it is not a first born and can be sheared and worked."
+        ],
+        [
+            "These blemishes whether permanent or temporary invalidate a person [i.e., a priest, from serving in the Temple].  [The following] are added to these regarding a person: one whose head is shaped like a pyramid, or a radish or a hammer, or one whose head protrudes in front or if it does not protrude in the back. A hunchback, Rabbi Yehuda validates, and the Sages invalidate.  ",
+            "One who is bald is invalid? Who is considered bald?  Anyone who does not have a line of hair that encompasses [his head] from ear to ear; but if he does have [such] hair,  he is valid.  If he does not have eyebrows, or if he only has one, this is the <i>giben</i> spoken of in the Torah.  Rabbi Dosa says: anyone whose eyebrows droop.  Rabbi Chanina Ben Antignos says: anyone with scoliosis [lit. \"two backs and two spines\"]. ",
+            "The <i>charum</i> is invalid.  Who is a <i>charum</i>? One who can paint both his eyes at once [i.e., his nasal bridge is sunken].  If both his eyes are higher than normal or lower than normal or if one eye is higher than the other, or if one eye looks up while the other looks down [lit., \"he sees the room and the attic at the same time\"], or one who closes his eyes in the sun or one who has mismatched eyes or one whose eyes constantly tear.  If his eyelashes fell out, he is invalid because of <i>mar'it ha'ayin</i> [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. ",
+            "If his eyes were as big as [those] of a calf or as small as [those] of a goose, if his body is larger than [i.e., large in relation to the size of] his limbs or smaller than his limbs, or if his nose is bigger than his limbs or if it is smaller, the <i>tsimem</i> and the <i>tsime'a</i>.  Who is a <i>tsime'a</i>?  One whose ears are small.  And a <i>tsimem</i>?  One whose ears look [wrinkled] like sponges.",
+            "If his upper lip extends beyond the lower one, or if the lower one protrudes beyond the upper one -  this is a blemish.  If his teeth fell out he his invalid because of <i>mar'it ha'ayin</i> [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen].  If his breasts hang like a woman's or if his stomach protrudes, of if his naval protrudes or if he is epileptic even infrequently if melancholia comes upon him, if his testicles are unusually large or if his male member is very long [these are blemishes].  If he does not have testicles or if he only has one, this is the <i>meruach ashakh</i> spoken of in the Torah.  Rabbi Yishmael says: one whose testicles are crushed, Rabbi Akiva says: one whose testicles are bloated, and Rabbi Chanina ben Antignos says: one whose complexion is dark.",
+            "One whose ankles or knees knock or a <i>ba'al pikah</i> or an <i>akel</i> - [these are blemishes].  Who is an <i>akel</i>? One who places his feet together and his knees do not touch.  [Who is a <i>ba'al pikah</i>?] If a bunion extends from his thumb or big toe. [If] his heel juts out backward, or if his sole is as wide as that of a goose.  If his fingers or toes lie on top of each other, or they are webbed up to the joint - he is valid; beyond the joint and he cut it - he is valid.  If he had an extra [digit] and he cut it off, if there was a bone in it, he is invalid, but if not he is valid.  If he had extra [digits] on his hands and feet - [if he has] six digits each [for a total of] twenty-four, Rabbi Yehuda validates him, but the Sages invalidate him.  One who is ambidextrous - Rabbi [Yehudah HaNasi] invalidates him but the sages validate him.  A dark-skinned person, or red-skinned or an albino or a very tall person or a dwarf or a deaf-mute or a <i>shoteh</i>, or one who is drunk or one who has lesions [deemed] pure, these invalidate a person but are valid for an animal.  Rabban Shimon ben Gamliel says:  An insane animal is not considered choice [for sacrificial use], Rabbi Eliezer says also those with dangling [appendages of] flesh - this is invalid in a person but valid for an animal.  ",
+            "The following are valid in a person but invalid for an animal.  One and one's child [one the same day], a <i>treifah</i> [possession an organic condition which will cause death within one year], one born through cesarean section, (or if a sin [of bestiality] was committed with or by them or if it killed a person).  One who marries women who are forbidden to him is unfit until he takes a vow not to receive benefit from her.  One who touches dead bodies is invalid until he accepts upon himself to not touch dead bodies."
+        ],
+        [
+            "There is one who is a firstborn for [inheriting a double] portion but is not a firstborn for [paying his redemption price] to the priest, a firstborn for the priest but not for the portion, [a firstborn] for both the priest and the portion and [a firstborn] for neither the priest nor the portion.  Who is the firstborn for the portion but not the priest?  One who is born after an abortus whose head emerged [while still] alive [and was then withdrawn], or after a nine-month [stillbirth] whose head emerged [though already dead [and was then withdrawn], or after [woman] miscarries [something that] resembles an animal, beast or bird [these are] the words of Rabbi Meir.  The Sages say: until it has the figure of a person. One who miscarries [something that resembles] a sandal or an afterbirth or fetal sac [containing] tissue or a dismembered [fetus], the one that comes after them is a firstborn for the portion but not for the priest.  One who never had children and [then] married a woman who already had children - [even if] she was a slave [when she gave birth] and then freed, or  she was a non-Jew [when she gave birth] and she converted, and once she became Jewish she gave birth [again], [the baby is] a firstborn for the portion but not for the priest. Rabbi Yossi Haglili says: it is a firstborn for the portion and the priest, as it says (Exodus 13) \"Any opening of a womb in Yisrael\" - until they open a womb of an Israelite.  One who had children and married a woman who had not given birth, or [if a woman] converted pregnant or was freed [from slavery] pregnant, or if she and a woman married to a priest gave birth or she and a woman married to a Levite gave birth or she and a woman who already gave birth, gave birth [and it was not certain whose baby was whose in these cases], and one who did not wait three months after her husband [died] and got married and gave birth and they do not know if it was nine months from the first husband or seven months from the second, the child is a firstborn for the priest but not for the portion.  Who is a firstborn for the portion and the priest?  One who miscarries a fetal sac full of blood, water, or worm[like tissue], or if she miscarried [something that] resembles fish, locust, insects or reptiles, or one who miscarries on [or before] the fortieth day, the one that comes after them is a firstborn for the portion and the priest. ",
+            "One born through cesarean section and the one that comes after him are not a firstborn for the portion or the priest.  Rabbi Shimon says: the first one is for the portion and the second is for the five <i>selaim</i> [coins given to the priest].",
+            "One whose wife had never given birth and she gave birth to two boys - he gives five <i>selaim</i>to the priest.  If one of them died within thirty days,  the father is exempt.  If the father died and the children are still alive - Rabbi Meir says: if they gave [the five <i>selaim</i>] before they divided the estate - it is given, if not - they are exempt; Rabbi Yehuda says: the estate became obligated.  If she gave birth to a boy and a girl the priest gets nothing.",
+            "[If] two wives [of one man] who have not given birth then give birth to two boys - he gives ten <i>selaim</i> to the priest.  If one of the children dies within thirty days - if [all ten] were given to one priest, he returns five to him.  If they were given to two priests, he cannot extract [the money] from [either of] them.  If they gave birth to a boy and a girl or two boys and a girl - he gives five <i>selaim</i> to the priest.  Two girls and a boy or two boys and two girls, the priest receives nothing.  If one woman had given birth and the other had not, and they give birth to two boys - he gives five <i>selaim</i> to the priest.  If one of them dies within thirty days, the father is exempt.  If the father dies and the children are still alive, Rabbi Meir says: if they gave [the five <i>selaim</i>] before the estate was divided - it is given, if not - they are exempt.  Rabbi Yehuda says: the estate became liable.  If they gave birth to a boy and a girl the priest receives nothing.",
+            "[If] two wives of two men who had not given birth then give birth to two boys [who became mixed up], this one gives five <i>selaim</i> to a priest and this one gives five <i>selaim</i> to a priest.  If one of them dies within thirty days - if [the five <i>selaim</i>] were given to one priest, he gives them back five <i>selaim</i>.  If they were given to two priests, they cannot extract [the money] from [either of] them.  A boy and a girl, the fathers are exempt and the boy must redeem himself.  If they gave birth to two girls and a boy or two boys and two girls, the priest receives nothing.",
+            "If one woman had given birth and the other had not - [being the wives] of two men and they then give birth to two boys [who became mixed up] - the one whose wife had not given birth gives five <i>selaim</i>to a priest.  If they gave birth to a boy and a girl the priest receives nothing.  If the boy dies within thirty days, even if he already gave [the money] to the priest, (the five <i>selaim</i>) returns (to him).  [If he dies] after thirty days - even if he hasn't given yet he must give. If he dies on the thirtieth day it is like the day before.  Rabbi Akiva says: if he gave already he cannot take it back, but if he hasn't given yet he does not have to give.  If the father died within thirty days it is assumed [the son] was not redeemed until he brings proof that he was redeemed.  After thirty days, it is assumed he was redeemed until (they testify) that he was not redeemed.  If he has to redeem [both] himself and his son - he comes before his son.  Rabbi Yehuda says: his son comes first because his obligation is on his father, while his son's obligation is on him.",
+            "The five <i>selaim</i> of his son, are [denominated] in Tyrean <i>maneh</i> [coins], the thirty of the slave, the fifty of the raper and seducer or the hundred of the slanderer are all in the Shekel of the Temple [as calculated by reference to] Tyrean <i>maneh</i>.  And [items that can be redeemed] are all redeemed [either] with money or with something that has monetary value, except for <i>shekalim</i> [i.e., the yearly half-shekel obligation to the Temple].",
+            "We do not redeem [a firstborn person using] slaves or documents or property [nor do we use them to redeem] sanctified items.  If he wrote to a priest that he owes him five <i>selaim</i>, he must give them to him, but his son is not redeemed - therefore, if the priest wants to return [the money] to him as a gift he is permitted.  If one set aside money for the redemption of his son and it was lost - he is obligated to replace it as it says (Numbers 18) \"It [the firstborn] shall be yours\" [until] \"you shall surely redeem\".",
+            "The firstborn takes a double portion in the property of his father but does not take a double portion of the mother's property.  And he does not take a double portion in [its increase in] value [after his death], nor in what is fit [to come into possession of his estate, but rather] in what he holds now.  Neither a woman [collect] for her <i>ketubah</i> nor daughters for their sustenance, and nor the <i>yavam</i>, none of them take a double portion in [its increase in] value [after his death], nor in what is fit [to come into possession of his estate, but rather] in what he holds now.   ",
+            "These do not return on the Jubilee year: the first born portion, one who inherits his wife, or who performs Levirate marriage to his brother's wife, or a gift - [these are] the words of Rabbi Meir.  The Sages say: a gift is like a sale.  Rabbi Eliezer says: all of these things are returned on the Jubilee year.  Rabbi Yochanan ben Beroka says: one who inherits his wife should return it to her family and he may deduct [her burial expenses] from the money. "
+        ],
+        [
+            "The animal tithe applies both in Israel and outside Israel, both when the Temple stands and when the Temple does not exist, for non-sacred animals but not for sacred animals.  And it applies to cattle and flock [i.e., sheep and goats], but they cannot be tithed one for the other.  [It applies to] sheep and goats, and they may be tithed one for the other.  It applies to both new and old animals but they are not tithed one for the other.  Because we could have said: If old and new animals which do not make a mixed breed, are not tithed one for the other, all the more so sheep and goats,  which do create a mixed breed, certainly should not be tithed one for the other! Therefore it says (Leviticus 27) \"and flock\" which means all [types of] flock [animals] are one. ",
+            "Tithed animals join together as long as they are within grazing distance [of one another].  And what is grazing distance? Sixteen [Roman] miles.  If there was between these [animals] and these [animals] thirty-two mils, they do not combine.  If [however] he had one [animal] in the middle he brings them into the middle and tithes them. Rabbi Meir says: the [river] Jordan is divides for matters of tithing animals. ",
+            "That which was bought or given to him as a gift is exempt from the animal tithe.  [Orphaned] brothers [who are are still] partners who are obligated in the <i>kalbon</i> [surcharge added, in certain cases, to the yearly half-shekel Temple dues] are exempt from the animal tithe and those who are obligated in the animal tithe are exempt from the <i>kalbon</i>.  If they bought it with what they inherited they are obligated but if not they are exempt.  If they divided [their jointly-held inheritance] and then became partners once again, they are obligated in the <i>kalbon</i> but exempt from the animal tithe. ",
+            "All enter the pen to be tithed except mixed species, a <i>terefah</i>, [one delivered by] cesarean section, an animal too young for sacrifice, and an orphan.  And what is an orphan? When its mother has died during its birth or was slaughtered [and subsequently gave birth.]  Rabbi Joshua says: even if its mother has been slaughtered, if the [mother's] hide is still intact the offspring is not an orphan.",
+            "There are three <i>granot</i> [calving season cut-off date, after which it is prohibited to sell or slaughter, before tithing them, animals born during that period]for animal tithes: before Pesach, before Shavuot and before Sukkot, [these are] the words of Rabbi Akiva.  Ben Azzai says: on the twenty-ninth of Adar, on the first of Sivan and on the twenty-ninth of Av.  Rabbi Elazar and Rabbi Shimon say: on the first of Nisan, on the first of Sivan and on the twenty-ninth of Elul.  And why did they say the twenty-ninth of Elul and not the first of Tishrei?    Because it is a holy day and it is impossible to tithe on a holy day. Therefore, they moved it up to the twenty-ninth of Elul.  Rabbi Meir says: the first of Elul is the New Year for the animal tithe.    Ben Azzai says: those born in Elul are tithed by themselves. ",
+            "All animals born from the first of Tishrei till the 29th of Elul joint together [for tithing].  Five from before Rosh Hashanah and five from after Rosh Hashanah do not join together.  Five before a <i>goren</i> and five after <i>goren</i> join together.  If so why did they say there are three <i>granot</i> for the animal tithe?  Because until the <i>goren</i> has arrived, it is permitted to sell and slaughter [without tithing], once it has arrived one may not slaughter [without tithing] but if he did, he is exempt [from punishment].",
+            "How does one tithe animals?  He brings them to a pen and makes for them a small opening so that two cannot go out at the same time.  And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine.  And the one that comes out tenth he marks with red chalk and he says: “Behold, this is the tithe.”  If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing [still], they are [nevertheless] tithed.  If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe.    Rabbi Yose bar Judah says: this is a [valid] tithe.  If one of the [animals] already counted jumped back into the [uncounted] flock, they are all exempt. If one of the [animals] already tithed [jumped back] into the flock, they all go to pasture until they become blemished, and [then] the owners may eat them due to their blemish.  ",
+            "If two came out at the same time, he counts them two at a time.    If he counted [the two] as one, the ninth and the tenth are spoiled.    If the ninth and the tenth came out at the same time, the ninth and the tenth are spoiled. If he called the ninth \"tenth\", the tenth \"ninth\" and the eleventh \"tenth\", all three are holy: the ninth may be eaten when it becomes blemished, the tenth is the tithe and the eleventh is sacrificed as a <i>shelamim</i> offering, and it can make a <i>temurah</i>- [these are] the words of Rabbi Meir.  Rabbi Judah said: can one <i>temurah</i> make another <i>temurah</i>?  They said in the name of Rabbi Meir: if it were a <i>temurah</i>, it would not have been sacrificed. If he called the ninth \"tenth\", tenth \"tenth\" and the eleventh \"tenth\", the eleventh is not holy.   The following is the general rule: wherever the name of the tenth [animal] has not been uprooted, the eleventh is not holy.  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,117 @@
+{
+    "language": "en",
+    "title": "Mishnah Bekhorot",
+    "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 בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<b>W</b>ER <small>VON EINEM</small> N<small>ICHTJUDEN DIE</small> G<small>EBURT</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dh. die Erstgeburt (cf. Ex. 13,12) u. zwar noch im Leibe der Mutter.</i> <small>SEINES</small> E<small>SELS KAUFT ODER IHM, OBGLEICH MAN DIES NICHT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Az. Fol. 14b.</i> <small>DARF, VERKAUFT, ODER MIT IHM DARAN BETEILIGT IST, ODER VON IHM EINEN</small> <small>ZUR</small> A<small>UFZUCHT</small> <small>ÜBERNIMMT ODER IHM ÜBERGIBT, IST VON DER</small> E<small>RSTGEBURTSPFLICHT FREI, DENN ES HEISST</small> : <sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Num. 13.</i><i>in Jisroél,</i> <small>NICHT ABER VON ANDEREN</small>. <b>P</b><small>RIESTER UND</small> L<small>EVITEN SIND DAVON FREI, WAS</small> <small>DURCH EINEN</small> S<small>CHLUSS</small> <small>VOM</small> S<small>CHWEREREN AUF DAS</small> L<small>EICHTERE ZU FOLGERN IST: WENN SIE IN DER</small> W<small>ÜSTE DIE DER</small> J<small>ISRAÉLITEN BEFREIT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Num. 3,45.</i><small>HABEN, UM WIEVIEL MEHR BEFREIEN SIE IHRE EIGENEN.</small>",
+            "<b>H</b><small>AT EINE</small> K<small>UH</small> E<small>SELARTIGES ODER EINE</small> E<small>SELIN</small> P<small>FERDEARTIGES GEWORFEN, SO IST ES ERSTGEBURTSFREI, DENN ES HEISST</small> <small>ZWEIMAL</small> :<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Ex. 13,13 und ib. 34,20.</i><i>Erstling des Esels, Erstling des Esels,</i> <small>NUR WENN DIE</small> W<small>ERFENDE</small> E<small>SEL UND DAS</small> G<small>EWORFENE</small> E<small>SEL IST.</small> W<small>IE VERHÄLT ES SICH MIT IHNEN HINSICHTLICH DES</small> E<small>SSENS?</small> H<small>AT EIN REINES</small> V<small>IEH EIN UNREINARTIGES</small> V<small>IEH GEWORFEN, SO IST ES ZUM</small> E<small>SSEN ERLAUBT, UND HAT EIN UNREINES EIN REINARTIGES</small> V<small>IEH GEWORFEN, SO IST ES ZUM</small> E<small>SSEN VERBOTEN, DENN WAS VOM</small> U<small>NREINEN KOMMT, IST UNREIN, UND WAS VOM</small> R<small>EINEN KOMMT, IST REIN.</small>  <b>H</b><small>AT EIN UNREINER</small> F<small>ISCH EINEN REINEN</small> F<small>ISCH VERSCHLUNGEN, SO IST ER ZUM</small> E<small>SSEN ERLAUBT, HAT ABER EIN REINER</small> F<small>ISCH EINEN UNREINEN</small> F<small>ISCH VERSCHLUNGEN, SO IST ER ZUM</small> E<small>SSEN VERBOTEN, WEIL ER NICHT SEIN</small> E<small>RZEUGNIS IST.</small>",
+            "<b>W</b><small>ENN SEINE</small> E<small>SELIN, DIE NOCH NICHT GEWORFEN HAT, ZWEI</small> M<small>ÄNNCHEN WIRFT, SO GEBE ER DEM</small> P<small>RIESTER EIN</small> L<small>AMM; WENN EIN</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO SONDERE ER EIN</small> L<small>AMM AB UND BEHALTE ES</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Weil vielleicht das Weibchen zuerst geworfen worden ist.</i><small>FÜR SICH.</small> W<small>ENN SEINE ZWEI</small> E<small>SELINNEN, DIE NOCH NICHT GEWORFEN HABEN, ZWEI</small> M<small>ÄNNCHEN WERFEN, SO GEBE ER DEM</small> P<small>RIESTER ZWEI</small> L<small>ÄMMER; WENN EIN</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN ODER ZWEI</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO GEBE ER DEM</small> P<small>RIESTER EIN</small> L<small>AMM; WENN ZWEI</small> W<small>EIBCHEN UND EIN</small> M<small>ÄNNCHEN ODER ZWEI</small> M<small>ÄNNCHEN UND ZWEI</small> W<small>EIBCHEN, SO ERHÄLT DER</small> P<small>RIESTER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Der vorangehend genannte Zweifel besteht über beide.</i><small>NICHTS</small> .",
+            "W<small>ENN EINE BEREITS GEWORFEN HAT UND EINE NOCH NICHT GEWORFEN HAT, UND SIE ZWEI</small> M<small>ÄNNCHEN WERFEN, SO GEBE ER EIN</small> L<small>AMM DEM</small> P<small>RIESTER; WENN EIN</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO SONDERE ER EIN</small> L<small>AMM AB UND BEHALTE ES FÜR SICH,</small> DENN ES HEISST :<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Ex. 13,13.</i><i>den Erstling eines Esels sollst du durch ein Schaf auslösen,</i> <small>VON</small> L<small>ÄMMERN ODER VON</small> Z<small>IEGEN,</small> M<small>ÄNNCHEN ODER</small> W<small>EIBCHEN, GROSS ODER KLEIN, FEHLERFREI ODER FEHLER-BEHAFTET.</small> M<small>AN KANN MIT DEMSELBEN MEHRERE</small> M<small>ALE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Wenn man ihn vom Priester zurückerhält.</i><small>AUSLÖSEN; ES KANN ZUR</small> V<small>ERZEHNTUNG IN DIE</small> H<small>ÜRDE KOMMEN; IST ES VERENDET, SO DARF MAN ES NUTZNIESSEN.</small>",
+            "M<small>AN DARF NICHT MIT EINEM</small> K<small>ALBE AUSLÖSEN, NICHT MIT EINEM</small> W<small>ILDE, NICHT MIT</small> G<small>ESCHLACHTETEM, NICHT MIT</small> T<small>OTVERLETZTEM, NICHT MIT EINEM</small> M<small>ISCHLINGE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Von Ziegenbock und Schaf.</i><small>UND NICHT MIT EINEM</small> K<small>OJ</small>. R. E<small>LIE͑ZER ERLAUBT ES MIT EINEM</small> M<small>ISCHLINGE, WEIL ES</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Ob Ziege oder Schaf.</i><small>EIN</small> L<small>AMM IST, UND VERBIETET ES MIT EINEM</small> K<small>OJ, WEIL ES ZWEIFELHAFTES IST</small>. H<small>AT MAN ES</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Das Erstgeborene eines Esels.</i><small>DEM</small> P<small>RIESTER GEGEBEN, SO DARF DER</small> P<small>RIESTER ES NICHT</small> <small>LEBEND</small> <small>HALTEN, BIS ER DAFÜR EIN</small> L<small>AMM ABSONDERT</small>.",
+            "<b>W</b><small>ENN JEMAND DIE</small> L<small>ÖSUNG EINES</small> E<small>SELSEKSTLINGS ABGESONDERT HAT UND SIE VERENDET IST, SO IST ER, WIE</small> R. E<small>LIE͑ZER SAGT, ERSATZPFLICHTIG, WIE FÜR DIE FÜNF</small> S<small>ELA͑ FÜR EINEN</small> S<small>OHN, UND DIE</small> W<small>EISEN SAGEN, ER SEI DAFÜR NICHT ERSATZPFLICHTIG, WIE BEI DER</small> L<small>ÖSUNG DES ZWEITEN</small> Z<small>EHNTEN.</small> R, J<small>EHOŠUA͑ UND</small> R. Ç<small>ADOQ BEKUNDETEN, DASS, WENN DIE</small> L<small>ÖSUNG DES</small> E<small>SELSERSTLINGS VERENDET IST, DER</small> P<small>RIESTER NICHTS ZU BEANSPRUCHEN HABE.</small> V<small>ERENDET DEH</small> E<small>SELSERSTLING, SO IST ER, WIE</small> R. E<small>LIE͑ZER SAGT, ZU BEGRABEN, UND DIE</small> N<small>UTZNIESSUNG DES</small> L<small>AMMES IST ERLAUBT; DIE</small> W<small>EISEN SAGEN, ER BRAUCHE NICHT BEGRABEN ZU WERDEN, UND DAS</small> L<small>AMM GEHÖRE DEM</small> P<small>RIESTER.</small>",
+            "<b>W</b><small>ILL ER IHN NICHT AUSLÖSEN, SO BRECHE ER IHM VON HINTEN DAS</small> G<small>ENICK UND BEGRABE IHN</small>. D<small>AS</small> G<small>EBOT DES</small> A<small>ÜSLÖSENS GEHT DEM</small> G<small>EBOTE DES</small> G<small>ENICKBRECHENS VOR, DENN ES HEISST</small> :<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Ex. 13,13.</i><i>wenn du es nicht auslösest, so sollst du ihm das Genick brechen.</i> D<small>AS</small> G<small>EBOT DER</small> B<small>ESTIMMUNG</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Einer jüdischen Magd zur Ehefrau.</i><small>GEHT DEM</small> G<small>EBOTE DES</small> L<small>OSKAUFENS VOR, DENN ES HEISST</small> :<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Ex. 21,8.</i><i>wenn er sie sich nicht bestimmt hat, so kaufe er sie los.</i> D<small>AS</small> G<small>EBOT DER</small> S<small>CHWAGEREHE GEHT DEM</small> G<small>EBOTE DER</small> Ḥ<small>ALIÇA VOR.</small> D<small>IES GALT FRÜHER, WO MAN DAS</small> G<small>EBOT BEZWECKTE; JETZT ABER, WO MAN NICHT DAS</small> G<small>EBOT BEZWECKT, SAGTEN SIE, DAS</small> G<small>EBOT DER</small> Ḥ<small>ALIÇA GEHE DEM</small> G<small>EBOTE DER</small> S<small>CHWAGEREHE</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Scheidet das Gebot aus, so bleibt die Blutschande zurück.</i><small>VOR.</small> D<small>AS</small> G<small>EBOT DER</small> A<small>USLÖSUNG</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Eines dem Heiligtume geweihten Tieres.</i><small>HAT DURCH DEN</small> E<small>IGENTÜMER ZU ERFOLGEN, DER JEDEM ANDEREN VORGEHT, DENN ES HEISST:</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Lev. 27,27.</i><i>und wenn er nicht ausgelöst wird, so soll er nach deiner Schätzung verkauft werden.</i>"
+        ],
+        [
+            "<b>W</b>ER <small>DIE</small> G<small>EBURT EINER</small> K<small>UH EINES</small> N<small>ICHTJUDEN KAUFT ODER IHM EINE SOLCHE VERKAUFT, OBGLEICH MAN DIES NICHT DARF, ODER SICH MIT IHM DARAN BETEILIGT, ODER VON IHM</small> <small>EIN</small> V<small>IEH ZUR</small> A<small>UFZUCHT</small> <small>ÜBERNIMMT, ODER IHM</small> <small>ZUR</small> A<small>UFZUCHT</small> <small>GIBT, IST ERSTGEBURTSFREI, DENN ES HEISST</small> : <sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Num. 3,13.</i><i>in Jisraél,</i> <small>NICHT ABER VON ANDEREN.</small> P<small>RIESTER UND</small> L<small>EVITEN SIND DAZU VERPFLICHTET, DENN SIE SIND NICHT VON DER</small> E<small>RSTGEBURTSPFLICHT BEI EINEM REINEN</small> V<small>IEH BEFREIT, SONDERN NUR VON DER</small> A<small>USLÖSUNG EINES</small> S<small>OHNES UND DES</small> E<small>SELSERSTLINGS.</small>",
+            "<b>A</b><small>LLE</small> O<small>PFERTIERE, DIE EINEN BLEIBENDENN</small> L<small>EIBESFEIILER HATTEN VOR IHRER</small> H<small>EILIGUNG UND AUSGELÖST WORDEN SIND, SIND PFLICHTIG FÜR DIE</small> E<small>RSTGEBURT UND DIE</small> P<small>RIESTERGABEN, SIE WERDEN PROFAN, UM ZUR</small> S<small>CHUR UND ZUR</small> A<small>RBEIT VERWANDT ZU WERDEN, IHRE</small> J<small>UNGEN UND IHRE</small> M<small>ILCH NACH DER</small> A<small>USLÖSUNG SIND ERLAUBT,</small> WER SIE AUSSERHALB<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Des Tempelhofes, vor ihrer Auslösung.</i><small>SCHLACHTET, IST FREI, SIE ÜBERTRAGEN NICHT</small> <small>DIE</small> H<small>EILIGKEIT</small> <small>AUF DAS</small> E<small>INGETAUSCHTE, UND WENN SIE VERENDEN, SIND SIE AUSZULÖSEN, AUSGENOMMEN DAS</small> E<small>RSTGEBORENE UND DER</small> Z<small>EHNT</small>",
+            "I<small>ST DIE</small> H<small>EILIGUNG VOR DEM</small> L<small>EIBESFEHLER ERFOLGT, ODER WENN SIE VOR DER</small> H<small>EILIGUNG EINEN VORÜBERGEHENDEN</small> L<small>EIBESFEHLER HATTEN UND NACHHER EINEN BLEIBENDEN</small> L<small>EIBESFEHLER BEKOMMEN HABEN UND AUSGELÖST WORDEN SIND, SO SIND SIE VON DER</small> E<small>RSTGEBURT UND DEN</small> P<small>RIESTERGABEN FREI, SIE WERDEN NICHT PROFAN, UM ZUR</small> S<small>CHUR UND ZUR</small> A<small>RBEIT VERWANDT ZU WERDEN,</small> IHRE J<small>UNGEN UND IHRE</small> M<small>ILCH NACH DER</small> A<small>USLÖSUNG SIND VERBOTEN, WER SIE AUSSERHALB</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Des Tempelhofes, vor ihrer Auslösung.</i><small>SCHLACHTET, IST SCHULDIG, SIE ÜBERTRAGEN</small> <small>DIE</small> H<small>EILIGKEIT</small> <small>AUF DAS</small> E<small>INGETAUSCHTE, UND WENN SIE VERENDEN, SIND SIE ZU BEGRABEN</small>.",
+            "<b>H</b><small>AT JEMAND VON EINEM</small> N<small>ICHTJUDEN EISERNES</small> V<small>IEH ÜBERNOMMEN,</small> SO SIND DIE J<small>UNGEN FREI UND DIE</small> J<small>UNGEN DER</small> J<small>UNGEN PFLICIITIG; HAT ER IHM DIE</small> J<small>UNGEN STATT DER</small> M<small>ÜTTER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Falls diese verenden sollten.</i><small>ZUR</small> V<small>ERFÜGUNG</small> <small>GESTELLT, SO SIND DIE</small> J<small>UNGEN DER</small> J<small>UNGEN FREI, UND DIE</small> J<small>UNGEN DER</small> J<small>UNGEN DER</small> J<small>UNGEN PFLICHTIG.</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, SIE SEIEN SOGAR BIS ZUR ZEHNTEN</small> G<small>ENERATION</small> <small>FREI, DENN SIE SIND DEM</small> N<small>ICHTJUDEN HAFTBAR</small>",
+            "W<small>ENN EIN</small> S<small>CHAF</small> Z<small>IEGENARTIGES GEWORFEN HAT, ODER EINE</small> Z<small>IEGE</small> S<small>CHAFARTIGES GEWORFEN HAT, SO IST ES ERSTGEBURTSFREI: HAT ES MANCHE</small> K<small>ENNZEICHEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Der Mutter.</i><small>, SO IST ES PFLICHTIG.</small>",
+            "<b>W</b><small>ENN EIN</small> S<small>CHAF, DAS NOCH NICHT GEWORFEN HAT, ZWEI</small> M<small>ÄNNCHEN WIRFT UND BEIDE DIE</small> K<small>ÖPFE GLEICHZEITIG HERAUSGESTECKT HABEN, SO GEHÖREN, WIE</small> R. J<small>OSE DER</small> G<small>ALILÄER SAGT, BEIDE DEM</small> P<small>RIESTER, DENN ES HEISST</small> :<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Ex. 13,12.</i><i>das Männliche dem Herrn.</i> D<small>IE</small> W<small>EISEN SAGEN, ES</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die Geburt von beiden.</i><small>KÖNNE UNMÖGLICH GENAU GLEICHZEITIG ERFOLGEN; VIELMEHR, EINES IHM UND EINES DEM</small> P<small>RIESTER.</small> R. T<small>RYPHON SAGT, DER</small> P<small>RIESTER SUCHE SICH DAS BESSERE AUS</small>. R. A͑<small>QIBA SAGT, SIE SCHÄTZEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Wird weiter erklärt.</i><small>UNTER SICH UND DAS ANDERE WEIDE, BIS</small> <small>ES EINEN</small> L<small>EIBESFEHLER BEKOMMT.</small> E<small>S IST ZU DEN</small> P<small>RIESTERGABEN PFLICHTIG, NACH</small> R. J<small>OSE ABER FREI.</small> V<small>ERENDET EINES VON IHNEN, SO MÜSSEN SIE, WIE</small> R. T<small>RYPHON SAGT, TEILEN;</small> R. A͑<small>QIBA SAGT, AVER VOM ANDEREN FORDERT, HABE DEN</small> B<small>EWEIS ZU ERBRINGEN.</small> W<small>ENN EIN</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO ERHÄLT DER</small> P<small>RIESTER NICHTS</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Er müsse beweisen, daß das Männchen zuerst herauskam. Im vorangehenden Falle gehört eines entschieden dem Priester.</i>.",
+            "<b>W</b><small>ENN ZWEI</small> S<small>CHAFE, DIE NOCH NICHT GEWORFEN HABEN, ZWEI</small> M<small>ÄNNCHEN WERFEN, SO GEHÖREN BEIDE DEM</small> P<small>RIESTER; WENN EIN</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO GEHÖRT DAS</small> M<small>ÄNNCHEN DEM</small> P<small>RIESTER.</small> W<small>ENN ZWEI</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO GEHÖRT EINES IHM UND EINES DEM</small> P<small>RIESTER.</small> R. T<small>RYPHON SAGT, DER</small> P<small>RIESTER SUCHE SICH DAS BESSERE AUS;</small> R. A͑<small>QIBA SAGT, SIE SCHÄTZEN UNTER SICH UND DAS ANDERE WEIDE, BIS ES EINEN</small> L<small>EIBESFEHLER BEKOMMT.</small> E<small>S IST ZU DEN</small> P<small>RIESTERGABEN PFLICHTIG, NACH</small> R. J<small>OSE ABER FREI.</small> V<small>ERENDET EINES VON IHNEN, SO MÜSSEN SIE, WIE</small> R. T<small>RYPHON SAGT, TEILEN.</small> R. A͑<small>QIBA SAGT, WER VOM ANDEREN FORDERT, HABE DEN</small> B<small>EWEIS ZU ERBRINGEN.</small> W<small>ENN ZWEI</small> W<small>EIBCHEN UND EIN</small> M<small>ÄNNCHEN, ODER ZWEI</small> M<small>ÄNNCHEN UND ZWEI</small> W<small>EIBCHEN, SO ERHÄLT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Beide Männchen können später geboren sein.</i><small>DER</small> P<small>RIESTER NICHTS</small>",
+            "W<small>ENN EINES BEREITS ERSTMALIG GEWORFEN HAT UND EINES NOCH NICHT, UND SIE ZWEI</small> M<small>ÄNNCHEN WERFEN, SO GEHÖRT EINES IHM UND EINES DEM</small> P<small>RIESTER</small>. R. T<small>RYPHON SAGT, DER</small> P<small>RIESTER SUCHE SICH DAS BESSERE AUS;</small> R. A͑<small>QIBA SAGT, SIE SCHÄTZEN UNTER SICH, UND DAS ANDERE WEIDE, BIS ES EINEN</small> L<small>EIBESFEHLER BEKOMMT</small>. E<small>S IST ZU DEN</small> P<small>RIESTERGABEN PFLICHTIG ; NACH</small> R. J<small>OSE ABER FREI, DENN</small> R. J<small>OSE SAGT, WENN</small> E<small>INGETAUSCHTES SICH IN DER</small> H<small>AND DES</small> P<small>RIESTERS BEFINDET, SEI ES FREI VON DEN</small> P<small>RIESTERGABEN ; NACH</small> R. M<small>EÍR ABER PFLICHTIG.</small> V<small>ERENDET EINES VON IHNEN, SO MÜSSEN SIE, WIE</small> R. T<small>RYPHON SAGT, TEILEN;</small> R. A͑<small>QIBA SAGT, WER VOM ANDEREN FORDERT, HABE DEN</small> B<small>EWEIS ZU ERBRINGEN</small>. W<small>ENN EIN</small> M<small>ÄNNCHEN UND EIN</small> W<small>EIBCHEN, SO ERHÄLT DER</small> P<small>RIESTER DAVON NICHTS.</small>",
+            "<b>D</b><small>IE</small> S<small>EITENGEBURT UND DAS IHR FOLGENDE</small> J<small>UNGE MÜSSEN BEIDE WEIDEN, WIE</small> R. T<small>RYPHON SAGT, BIS SIE EINEN</small> L<small>EIBESFEHLER BEKOIMMEN, SODANN DÜRFEN SIE FEHLERBEHAFTET VOM</small> E<small>IGENTÜMER GEGESSEN WERDEN</small>. R. A͑<small>QIBA SAGT, SIE GELTEN BEIDE NICHT ALS</small> E<small>RSTGEBORENE; DIE ERSTE, WEIL SIE NICHT</small> E<small>RSTLING DES</small> M<small>UTTERSCHOSSES IST, UND DAS ANDERE, WEIL EIN ANDERES IHM VORANGEGANGEN IST</small>."
+        ],
+        [
+            "<b>W</b>ENN <small>JEMAND EIN</small> V<small>IEH VON EINEM</small> N<small>ICHTJUDEN GEKAUFT HAT UND NICHT WEISS, OB ES BEREITS GEWORFEN HAT ODER NICHT GEWORFEN HAT, SO GEHÖRT ES, WIE</small> R. J<small>IŠMA͑EL SAGT, WENN ES EINE ERSTJÄHRIGE</small> Z<small>IEGE IST, ENTSCHIEDEN DEM</small> P<small>RIESTER, DARÜBER HINAUS IST ES ZWEIFELHAFT</small>; <small>WENN EIN ZWEITJÄHRIGES</small> S<small>CHAF, ENTSCHIEDEN DEM</small> P<small>RIESTER, DARÜBER HINAUS IST ES ZWEIFELHAFT; WENN EINE</small> K<small>UH ODER EIN</small> E<small>SEL DRITTJÄHRIG, ENTSCHIEDEN DEM</small> P<small>RIESTER, DARÜBER HINAUS IST ES ZWEIFELHAFT</small>. R. A͑<small>QIBA SPRACH ZU IHM</small>: W<small>ÜRDE DAS</small> V<small>IEH NUR DURCH DIE</small> G<small>EBURT BEFREIT WERDEN, SO HÄTTEST DU RECHT, ABER SIE SAGTEN, DAS</small> Z<small>EICHEN DER BEREITS ERFOLGTEN</small> G<small>EBURT SEI BEIM</small> K<small>LEINVIEH DER</small> B<small>LUTSCHMUTZ, BEIM</small> G<small>ROSSVIEH DIE</small> N<small>ACHGEBURT UND BEIM</small> W<small>EIBE DIE</small> E<small>IHAUT UND DIE</small> N<small>ACHGEBURT.</small> D<small>IE</small> R<small>EGEL IST VIELMEHR: IST ES SICHER, DASS ES BEREITS GEWORFEN HAT, SO ERHÄLT DER</small> P<small>RIESTER NICHTS, DASS ES NOCH NICHT GEWORFEN HAT, SO GEHÖRT ES DEM</small> P<small>RIESTER, UND IST ES ZWEIFELHAFT, SO DARF ES VOM</small> E<small>IGENTÜMER FEHLERBEHAFTET GEGESSEN WERDEN</small>.  <b>R.</b> E<small>LIE͑ZER B.</small> J<small>A͑QOB SAGTE</small> : H<small>AT EIN</small> G<small>ROSSVIEH EINEN</small> B<small>LUTKUCHEN AUSGESTOSSEN, SO IST ER ZU BEGRABEN, UND ES IST ERSTGEBURTSFREI.</small>",
+            "<b>R.</b> Š<small>IMO͑N B.</small> G<small>AMLIE͑L SAGTE</small> : W<small>ER EIN SÄUGENDES</small> V<small>IEH VON EINEM</small> N<small>ICHTJUDEN KAUFT, BRAUCHT NICHT ZU BEFÜRCHTEN, ES KÖNNTE DAS</small> J<small>UNGE EINES ANDEREN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Und dieses noch nicht geworfen haben.</i><small>SEIN</small>. W<small>ER IN SEINE</small> H<small>ERDE KOMMT UND DIE</small> E<small>RSTGEBÄREN DEN SÄUGEN SIEHT UND DIE ANDEREN SÄUGEN SIEHT, BRAUCHT NICHT ZU BEFÜRCHTEN, ES KÖNNTE DAS</small> J<small>UNGE DER EINEN ZUR ANDEREN UND DAS</small> J<small>UNGE DER ANDEREN ZU DIESER GEKOMMEN SEIN</small>.",
+            "<b>R.</b> J<small>OSE B.</small> H<small>AMEŠULLAM SAGTE:</small> W<small>ER DAS</small> E<small>RSTGEBORENE SCHLACHTET, MACHE DIE</small> S<small>TELLE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wo das Messer angesetzt wird, damit das Haar beim Schlachten nicht hinderlich sei.</i><small>FREI MIT DEM</small> S<small>CHLACHTMESSER UND RUPFE DAS</small> H<small>AAR AUS NACH DER EINEN UND NACH DER ANDEREN</small> S<small>EITE, NUR DARF ER ES NICHT VON DER</small> S<small>TELLE FORTNEHMEN.</small> D<small>ESGLEICHEN, WENN MAN DAS</small> H<small>AAR AUSRUPFT, UM DIE</small> S<small>TELLE EINES</small> L<small>EIBESFEHLERS ZU UNTERSUCHEN.</small>",
+            "<b>W</b><small>ENN VON EINEM FEHLERBEHAFTETEN</small> E<small>RSTGEBORENEN HAAR AUSGEFALLEN IST, DAS MAN AUFS</small> F<small>ENSTER GELEGT HAT, UND MAN ES NACHHER GESCHLACHTET HAT, SO IST ES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das Haar zur Nutznießung.</i><small>NACH</small> A͑<small>QABJA B.</small> M<small>AHALALÉL ERLAUBT</small> <small>UND NACH DEN</small> W<small>EISEN VERBOTEN – SO</small> R. J<small>EHUDA.</small> R. <small>JOSE SPRACH ZU IHM</small>: N<small>ICHT HIERBEI ERLAUBT</small> A͑<small>QABJA B.</small> M<small>AHALALÉL, SONDERN IN DEM</small> F<small>ALLE, WENN MAN VON EINEM FEHLERBEHAFTETEN</small> E<small>RSTGEBORENEN AUSGEFALLENES</small> H<small>AAR AUFS</small> F<small>ENSTER GELEGT HAT UND ES NACHHER VERENDET IST.</small> A͑<small>QABJA B.</small> M<small>AHALALÉL ERLAUBT ES UND DIE</small> W<small>EISEN VERBIETEN ES.</small> D<small>IE GELOCKERTE</small> W<small>OLLE AM</small> E<small>RSTGEBORENEN IST, SOWEIT SIE EINHEITLICH MIT DER</small> S<small>CHURWOLLE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die nach dem Schlachten geschoren wird.</i><small>ERSCHEINT, ERLAUBT, UND WAS NICHT</small> <small>EINHEITLICH</small> <small>MIT DER</small> S<small>CHURWOLLE ERSCHEINT, VERBOTEN.</small>"
+        ],
+        [
+            "<b>W</b>IE <small>LANGE MUSS DER</small> J<small>ISRAÉLIT SICH MIT DEM</small> E<small>RSTGEBORENEN BEFASSEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Und kann es nicht dem Priester geben.</i>? B<small>EIM</small> K<small>LEINVIEH DREISSIG</small> T<small>AGE, BEIM</small> G<small>ROSSVIEH FÜNFZIG</small> T<small>AGE.</small> R. J<small>OSE SAGT, BEIM</small> K<small>LEINVIEH DREI</small> M<small>ONATE.</small> S<small>AGTE DER</small> P<small>RIESTER ZU IHM INNERHALB DIESER</small> Z<small>EIT, DASS ER ES IHM GEBE, SO DARF ER ES IHM NICHT GEBEN; WENN ES ABER FEHLERBEHAFTET IST UND ER ZU IHM SAGT, DASS ER ES IHM GEBE, UM ES ZU ESSEN, SO IST ES ERLAUBT.</small> W<small>ENN ER ZUR</small> Z<small>EIT, WENN DER</small> T<small>EMPEL BESTEHT, ZU IHM SAGT, DASS ER ES IHM GEBE, ER WOLLE ES DARBRINGEN, UND ES FEHLERFREI IST, SO IST ES ERLAUBT.</small> D<small>AS</small> E<small>RSTGEBORENE IST</small> J<small>AHR FÜR</small> J<small>AHR</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Dh. nach Ablauf eines Jahres.</i> <small>ZU ESSEN, EINERLEI OB FEHLERFREI</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Zur Zeit des Tempels.</i> <small>ODER FEHLERBEHAFTET, DENN ES HEISST</small> : <sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Dt. 15,20.</i><i>vor dem Herrn, deinem Gott, sollst du es essen Jahr für Jahr.</i>",
+            "H<small>AT ES INNERHALB DES</small> J<small>AHRES EINEN</small> L<small>EIBESFEHLER BEKOMMEN, SO DARF MAN ES VOLLE ZWÖLF</small> M<small>ONATE HALTEN; WENN NACH ZWÖLF</small> M<small>ONATEN, SO DARF MAN ES NUR DREISSIG</small> T<small>AGE HALTEN.</small>",
+            "<b>W</b><small>ENN JEMAND DAS</small> E<small>RSTGEBORENE GESCHLACHTET HAT UND NACHHER DEN</small> L<small>EIBESFEHLER ZEIGT, SO IST ES NACH</small> R. J<small>EHUDA ERLAUBT;</small> R. M<small>EÍR SAGT, DA ES OHNE</small> E<small>RLAUBNIS</small> <small>EINES</small> B<small>EWÄHRTEN GESCHLACHTET WORDEN IST, SEI ES VERBOTEN</small>",
+            "W<small>ENN JEMAND, DER NICHT</small> B<small>EWÄHRTER IST, DAS</small> E<small>RSTGEBORENE BESICHTIGT UND MAN ES AUF SEINE</small> E<small>NTSCHEIDUNG HIN GESCHLACHTET HAT, SO IST ES ZU BEGRABEN, UND ER ERSETZE ES AUS SEINEM</small> V<small>ERMÖGEN.</small>  <b>H</b><small>AT</small> <small>EIN</small> R<small>ICHTER</small> <small>EINE</small> E<small>NTSCHEIDUNG GETROFFEN UND DEM</small> U<small>NRECHTHABENDEN</small> R<small>ECHT GEGEBEN UND DEM</small> R<small>ECHTHABENDEN</small> U<small>NRECHT GEGEBEN, ODER DAS</small> R<small>EINE ALS UNREIN UND DAS</small> U<small>NREINE ALS REIN ERKLÄRT, SO IST SEINE</small> E<small>NTSCHEIDUNG GÜLTIG, ABER ER MUSS AUS SEINER</small> T<small>ASCHE</small> E<small>RSATZ LEISTEN; IST ER BEI</small> G<small>ERICHT BEWÄHRT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wenn er sich nicht im Gesetze, sondern nur in der Erwägung geirrt hat.</i><small>, SO IST ER ERSATZFREI.</small>  <b>E</b><small>INST LIESS</small> R. T<small>RYPHON EINE</small> K<small>UH. DER DIE</small> G<small>EBÄRMUTTER ENTFERNT WORDEN WAR, DEN</small> H<small>UNDEN ZUM</small> F<small>RESSEN GEBEN</small>. A<small>LS DIE</small> S<small>ACHE VOR DIE</small> W<small>EISEN ZU</small> J<small>ABNE KAM, ERLAUBTEN SIE SIE.</small> D<small>ER</small> A<small>RZT</small> T<small>HEODOS SAGTE NÄMLICH, KEINE</small> K<small>UH UND KEINE</small> S<small>AU KOMME AUS</small> A<small>LEXANDRIEN IN</small> Ä<small>GYPTEN, DER MAN NICHT VORHER DIE</small> G<small>EB��RMUTTER AUSGESCHNITTEN HÄTTE, DAMIT SIE NICHT WERFE</small>. R. T<small>RYPHON SPRACH</small>: D<small>EIN</small> E<small>SEL IST HIN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Eine derartige Kuh ist demnach lebensfähig, u. er hat demnach Ersatz zu leisten.</i>, T<small>RYPHON!</small> D<small>A SPRACH</small> R. A͑<small>QIBA ZU IHM</small>: T<small>RYPHON, DU BIST BEI</small> G<small>ERICHT BEWÄHRT, UND WER BEI</small> G<small>ERICHT BEWÄHRT IST, IST NICHT ERSATZPFLICHTIG.</small>",
+            "<b>W</b><small>ENN JEMAND</small> B<small>ELOHNUNG FÜR DIE</small> B<small>ESICHTIGUNG DER</small> E<small>RSTGEBORENEN NIMMT, SO DARF MAN AUF SEINE</small> E<small>NTSCHEIDUNG HIN NICHT SCHLACHTEN</small>, <small>ES SEI DENN, DASS ER</small> B<small>EWÄHRTER IST</small> W<small>IE</small> I<small>LA IN</small> J<small>ABNE, DEM DIE</small> W<small>EISEN ERLAUBTEN, VIER</small> A<small>SSAR FÜR EIN</small> K<small>LEINVIEH UND SECHS FÜR EIN</small> G<small>ROSSVIEH ZU NEHMEN, EINERLEI OB FEHLERFREI ODER FEHLERBEHAFTET</small>.",
+            "<b>W</b><small>ER FÜR SEINE</small> R<small>ECHTSPRECHUNG EINE</small> B<small>ELOHNUNG NIMMT, DESSEN</small> R<small>ECHTSPRECHUNG IST NICHTIG: WER FÜR SEINE</small> Z<small>EUGENAUSSAGE, DESSEN</small> Z<small>EUGENAUSSAGE IST NICHTIG; WER FÜR DAS</small> B<small>ESPRENGEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Eines Unreinen mit dem Entsündigungswasser.</i><small>UND DAS</small> W<small>EIHEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Des Wassers mit der Asche von der roten Kuh; cf. Num. Kap. 19.</i><small>, DESSEN</small> W<small>EIH</small><small>WASSER IST</small> H<small>ÖHLENWASSER</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Das zur Reinigung untauglich ist; viell, v. <span dir=\"rtl\">ערה</span>, Spülicht.</i><small>UND DESSEN</small> <small>GEWEIHTE</small> A<small>SCHE IST</small> H<small>ERDASCHE.</small> W<small>ENN ER</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Der die oben genannten Funktionen ausüben geht.</i>P<small>RIESTER IST UND DABEI UNREIN GEWORDEN UND</small> H<small>EBE</small> <small>ZU ESSEN</small> <small>VERHINDERT IST, SO MUSS ER IHM</small> S<small>PEISE,</small> T<small>RANK UND</small> S<small>ALBUNG GEBEN; IST ER ALT, SO LASSE ER IHN AUF EINEM</small> E<small>SEL REITEN.</small> A<small>UCH BEZAHLE ER IHN WIE EINEN</small> L<small>OHNARBEITER.</small>",
+            "<b>W</b><small>ER HINSICHTLICH DER</small> E<small>RSTGEBURT VERDÄCHTIG IST, VON DEM KAUFE MAN</small> <small>AUCH</small> <small>KEIN</small> R<small>EHFLEISCH UND KEINE UNGEGERBTEN</small> F<small>ELLE.</small> R. E<small>LIE͑ZER SAGT, MAN KAUFE VON IHM</small> F<small>ELLE VON</small> W<small>EIBCHEN.</small> F<small>ERNER KAUFE MAN VON IHM KEINE GEREINIGTE UND SCHMUTZIGE</small> W<small>OLLE, WOHL ABER DARF MAN VON IHM</small> G<small>ESPONNENES UND</small> K<small>LEIDER KAUFEN</small>.",
+            "<b>W</b><small>ER HINSICHTLICH DES</small> S<small>IEBENTJAHRES VERDÄCHTIG</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Früchte dieses Jahres (cf. Ex. 23,10,11) zu verkaufen.</i><small>IST, VON DEM DARF MAN KEINEN</small> F<small>LACHS KAUFEN, NICHT EINMAL GEHECHELT; WOHL ABER DARF MAN VON IHM</small> G<small>ESPONNENES UND</small> G<small>EWEBTES KAUFEN</small>.",
+            "<b>W</b><small>ER VERDÄCHTIG IST,</small> H<small>EBE ALS</small> P<small>ROFANES ZU VERKAUFEN, VON DEM DARF MAN NICHT EINMAL</small> W<small>ASSER UND</small> S<small>ALZ KAUFEN – SO</small> R. J<small>EHUDA.</small> R. Š<small>IMO͑N SAGT, ALLES, WAS DER</small> H<small>EBEPFLICHT UNTERLIEGT, DÜRFE MAN VON IHM NICHT KAUFEN</small>.",
+            "<b>W</b><small>ER HINSICHTLICH DES</small> S<small>IEBENTJAHRES VERDÄCHTIG IST, IST NICHT VERDÄCHTIG HINSICHTLICH DES</small> Z<small>EHNTEN; WER HINSICHTLICH DES</small> Z<small>EHNTEN VERDÄCHTIG IST, IST NICHT VERDÄCHTIG HINSICHTLICH DES</small> S<small>IEBENTJAHRES; WER HINSICHTLICH DIESES UND JENES VERDÄCHTIG IST, IST HINSICHTLICH DES</small> R<small>EINHEITSGESETZES VERDÄCHTIG; UND MANCHER IST HINSICHTLICH DES</small> R<small>EINHEITSGESETZES VERDÄCHTIG, UND DOCH NICHT VERDÄCHTIG HINSICHTLICH DES EINEN UND DES ANDEREN</small>. D<small>IE</small> R<small>EGEL IST : WER HINSICHTLICH EINER</small> S<small>ACHE VERDÄCHTIG IST, DARF DIESBEZÜGLICH NICHT RICHTEN UND NICHT ZEUGEN</small>."
+        ],
+        [
+            "<b>V</b>ON <small>ALLEN UNTAUGLICH GEWORDENEN</small> O<small>PFERTIEREN GEHÖRT DIE</small> N<small>UTZNIESSUNG DEM</small> H<small>EILIGTUME.</small> S<small>IE WERDEN IM</small> S<small>CHARREN VERKAUFT, IM</small> S<small>CHARREN GESCHLACHTET UND NACH</small> L<small>ITRA</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dh. nach Gewicht verkauft.</i> <small>AUSGEWOGEN,</small> AUSGENOMMEN DAS E<small>RSTGEBORENE UND DER</small> Z<small>EHNT, DEREN</small> N<small>UTZNIESSUNG DEM</small> E<small>IGENTÜMER GEHÖRT.</small> D<small>IE</small> N<small>UTZNIESSUNG DER UNTAUGLICH GEWORDENEN</small> O<small>PFERTIERE GEHÖRT DEM</small> H<small>EILIGTUME.</small> V<small>OM</small> E<small>RSTGEBORENEN WIEGE MAN</small> T<small>EIL GEGEN</small> T<small>EIL</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Jeder Priester erhält einen gleichen Anteil.</i>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, EIN</small> J<small>ISRAÉLIT DÜRFE NICHT BETEILIGT WERDEN MIT EINEM</small> P<small>RIESTER BEIM</small> V<small>ERZEHREN</small> <small>DES</small> E<small>RSTGEBORENEN, DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES, SOGAR EIN</small> N<small>ICUTJUDE.</small><b>H</b><small>AT EIN</small> E<small>RSTGEBORENES</small> B<small>LUTANDRANG BEKOMMEN</small>, <small>SO DARF MAN IHM NICHT ZUR</small> A<small>DER LASSEN</small>, <small>SELBST WENN ES DARAN VERENDEN MUSS</small> – <small>SO</small> R. J<small>EHUDA</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>MAN LASSE IHM ZUR</small> A<small>DER</small>, <small>NUR DARF MAN IHM KEINEN</small> L<small>EIBESFEHLER BEIBRINGEN</small>. H<small>AT MAN IHM EINEN</small> L<small>EIBESFEHLER BEIGEBRACHT</small>, <small>SO DARF MAN ES NICHT DARAUFHIN SCHLACHTEN</small>. R. Š<small>IMO͑N SAGT</small>, <small>MAN DÜRFE IHM ZUR</small> A<small>DER LASSEN</small>, <small>SELBST WENN MAN IHM DABEI EINEN</small> L<small>EIBESFEHLER BEIBRINGT</small>.",
+            "<b>W</b><small>ENN JEMAND EINEM</small> E<small>RSTGEBORENEN DAS</small> O<small>HR GESCHLITZT HAT</small>, <small>SO DARF ER ES NIE SCHLACHTEN</small> – <small>SO</small> R. E<small>LIE͑ZER</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>HAT ES EINEN ANDEREN</small> L<small>EIBESFEHLER BEKOMMEN</small>, <small>SO DARF ER ES DARAUFHIN SCHLACHTEN</small>. <b>E</b><small>INST SAH EIN</small> Q<small>UAESTOR EINEN ALTEN</small> S<small>CHAFBOCK MIT ZOTTIGEM</small> H<small>AARE</small>, <small>UND ALS ER FRAGTE</small>, <small>WELCHES</small> B<small>EWENDEN ES MIT DIESEM HABE</small>, <small>ERWIDERTE MAN IHM</small>, <small>ES SEI EIN</small> E<small>RSTGEBORENES</small>, <small>DAS NUR DANN GESCHLACHTET WERDEN DARF</small>, <small>WENN ES EINEN</small> L<small>EIBESFEHLER HAT</small>. D<small>A NAHM ER EINEN</small> D<small>OLCH UND SCHLITZTE IHM DAS</small> O<small>HR</small>. <small>ALS DIE</small> S<small>ACHE VOR DIE</small> W<small>EISEN KAM</small>, <small>ERLAUBTEN SIE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Weil jener gar nicht wußte, daß es dadurch zum Schlachten erlaubt werde.</i><small>IHN</small>. A<small>LS ER ABER</small>, <small>NACHDEM SIE IHN ERLAUBT HATTEN</small>, <small>HINGING UND ANDEREN</small> E<small>RSTGEBORENEN DIE</small> O<small>HREN SCHLITZTE</small>, <small>VERBOTEN SIE SIE</small>. E<small>INST SPIELTEN</small> K<small>INDER AUF DEM</small> F<small>ELDE UND BANDEN DEN</small> S<small>CHAFEN DIE</small> S<small>CHWÄNZE ANEINANDER</small>; <small>DA WURDE EINEM VON IHNEN DER</small> S<small>CHWANZ ABGERISSEN UND ES WAR EIN</small> E<small>RSTGEBORENES</small>. A<small>LS DIE</small> S<small>ACHE VOR DIE</small> W<small>EISEN KAM</small>, <small>ERLAUBTEN SIE ES</small>. A<small>LS SIE NUN SAHEN</small>, <small>DASS SIE ES DARAUFHIN ERLAUBTEN</small>, <small>GINGEN SIE HIN UND BANDEN ANDEREN</small> E<small>RSTGEBORENEN DIE</small> S<small>CHWÄNZE ANEINANDER</small>; <small>DA VERBOTEN SIE SIE</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: <small>GESCHAH ES AUF SEINEN</small> W<small>UNSCH</small>, <small>SO IST ES VERBOTEN</small>, <small>WENN NICHT AUF SEINEN</small> W<small>UNSCH</small>, <small>SO IST ES ERLAUBT</small>.",
+            "<b>W</b><small>ENN EIN</small> E<small>RSTGEBORENES EINEN VERFOLGT HATTE</small>, <small>UND ER IHM EINEN</small> F<small>USSTRITT VERSETZT UND IHM EINEN</small> L<small>EIBESFEHLER BEIGEBRACHT HAT</small>, <small>SO DARF MAN ES DARAUFHIN SCHLACHTEN</small>.<b>B</b><small>EI ALLEN</small> L<small>EIBESFEHLERN</small>, <small>DIE DURCH</small> M<small>ENSCHENHAND GEKOMMEN SEIN KÖNNEN</small>, <small>SIND JISRAÉLITISCHE</small> H<small>IRTEN GLAUBHAFT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wenn sie bekunden, der Leibesfehler sei von selbst entstanden.</i><small>UND PRIESTERLICHE</small> H<small>IRTEN NICHT GLAUBHAFT</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>MAN SEI NUR BEI DEM EINES ANDEREN GLAUBHAFT</small>, <small>NICHT ABER BEI SEINEM EIGENEN</small>. R. M<small>EÍR SAGT</small>, <small>WER HINSICHTLICH EINER</small> S<small>ACHE VERDÄCHTIG</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Dabei interessiert zu sein.</i><small>IST</small>, <small>DÜRFE DABEI NICHT RICHTEN UND NICHT ZEUGEN</small>.",
+            "<b>D</b><small>ER</small> P<small>RIESTER IST ZU SAGEN GLAUBHAFT</small>, <small>ER HABE DIESES</small> E<small>RSTGEBORENE GEZEIGT</small>, <small>UND ES SEI FEHLERBEHAFTET</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Ein Gelehrter habe entschieden, daß es wegen dieses Leibesfehlers geschlachtet werden dürfe.</i>.<b>J</b><small>EDER IST GLAUBWÜRDIG HINSICHTLICH DES</small> L<small>EIBESFEHLERS DES</small> Z<small>EHNTEN</small>. <b>W</b><small>ENN EINEM</small> E<small>RSTGEBORENEN DAS</small> A<small>UGE GEBLENDET</small>, <small>DER</small> V<small>ORDERFUSS ABGEHAUEN ODER DER</small> H<small>INTERFUSS GEBROCHEN IST</small>, <small>SO DARF ES DURCH</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Auf Grund ihres (bezw. seines) Urteils über das Gebrechen.</i><small>DREI</small> M<small>ÄNNER DER</small> G<small>EMEINDE GESCHLACHTET WERDEN</small>. R. J<small>OSE SAGT</small>, <small>SELBST WENN DER</small> H<small>OCHPRIESTER DA ANWESEND IST</small>, <small>DÜRFE ES NUR DURCH EINEN</small> B<small>EWÄHRTEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Auf Grund ihres (bezw. seines) Urteils über das Gebrechen.</i><small>GESCHLACHTET WERDEN</small>.",
+            "<b>W</b><small>ENN JEMAND DAS</small> E<small>RSTGEBORENE GESCHLACHTET HAT UND ES BEKANNT WIRD</small>, <small>DASS ER ES NICHT HAT BESICHTIGEN LASSEN</small>, <small>SO IST</small>, <small>WAS</small> <small>DIE</small> K<small>ÄUFER</small> <small>GEGESSEN HABEN</small>, <small>BEREITS GEGESSEN</small>, <small>UND ER GEBE IHNEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Den Käufern des Fleisches.</i><small>DAS</small> G<small>ELD ZURÜCK</small>, <small>UND WAS NICHT GEGESSEN WORDEN IST</small>, (<small>DAS</small> F<small>LEISCH</small>) <small>ZU BEGRABEN</small>, <small>UND ER GEBE IHNEN DAS</small> G<small>ELD ZURÜCK</small>. D<small>ESGLEICHEN IST</small>, <small>WENN JEMAND EINE</small> K<small>UH GESCHLACHTET UND VERKAUFT HAT</small>, <small>UND ES SICH HERAUSSTELLT</small>, <small>DASS SIE TOTVERLETZT WAR</small>, <small>WAS</small> <small>DIE</small> K<small>ÄUFER</small> <small>GEGESSEN HABEN</small>, <small>BEREITS GEGESSEN</small>, <small>UND WAS SIE VOM</small> F<small>LEISCHE NICHT GEGESSEN HABEN</small>, <small>GEBEN SIE IHM ZURÜCK</small>, <small>UND ER GEBE IHNEN DAS</small> G<small>ELD ZURÜCK</small>. H<small>ABEN DIESE ES AN</small> N<small>ICHTJUDEN VERKAUFT ODER</small> H<small>UNDEN VORGEWORFEN</small>, <small>SO HABEN SIE DEN</small> P<small>REIS FÜR</small> T<small>OTVERLETZTES ZU ZAHLEN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Der besonders niedrig ist, u. die Differenz zahle er ihnen zurück.</i>."
+        ],
+        [
+            "<b>A</b>uf G<small>RUND FOLGENDER</small> L<small>EIBESFEHLER DARF MAN DAS</small> E<small>RSTGEBORENE SCHLACHTEN</small>: <small>WENN IHM DAS</small> O<small>HR VERLETZT IST</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Das W. <span dir=\"rtl\">פגם</span> bedeutet eine Verletzung, wobei etwas fehlt.</i>, <small>AM</small> K<small>NORPEL</small>, <small>NICHT ABER AN DER</small> H<small>AUT</small>; <small>WENN ES GESPALTEN IST</small>, <small>AUCH WENN NICHTS FEHLT</small>; <small>WENN ES EIN</small> L<small>OCH GROSS WIE EINE</small> W<small>ICKE HAT</small>; <small>ODER WENN ES VERDORRT IST</small>. W<small>AS HEISST VERDORRT</small>? W<small>ENN MAN ES DURCHSTICHT UND KEIN</small> T<small>ROPFEN</small> B<small>LUT HERAUSKOMMT</small>. R. J<small>OSE B</small>. H<small>AMEŠULLAM SAGT</small>, <small>VERDORRT HEISSE ES</small>, <small>WENN ES BRÖCKELT</small>.",
+            "<b>W</b><small>ENN EIN</small> A<small>UGENLID DURCHLÖCHERT IST</small>, <small>VERLETZT ODER GESPALTEN</small>, <small>ODER WENN AN SEINEM</small> A<small>UGE EIN</small> H<small>ÄUTCHEN</small>, <small>EINE</small> T<small>RÜBUNG</small>, <small>EINE</small> F<small>ÄRBUNG</small>, <small>EIN</small> S<small>CHLANGENFLECK ODER EIN</small> W<small>EINKERN IST</small>. T<small>RÜBUNG HEISST ES</small>, <small>WENN DAS</small> W<small>EISSE DIE</small> I<small>RIS UNTERBRICHT UND IN DAS</small> S<small>CHWARZE RAGT</small>. R<small>AGT DAS</small> S<small>CHWARZE IN DAS</small> W<small>EISSE</small>, <small>SO IST DIES KEIN</small> L<small>EIBESFEHLER</small>.",
+            "<b>W</b><small>EISSE</small> P<small>UNKTE UND</small> W<small>ASSER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Im Auge, gelten als Leibesfehler.</i>, <small>WENN SIE BLEIBEND SIND</small>. W<small>ELCHE WEISSEN</small> P<small>UNKTE GELTEN ALS BLEIBEND</small>? D<small>IE ACHTZIG</small> T<small>AGE ANHALTEN</small>. R. Ḥ<small>ANANJA B</small>. A<small>NTIGONOS SAGT</small>, <small>MAN UNTERSUCHE SIE INNERHALB DER ACHTZIG</small> T<small>AGE DREIMAL</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Ob sie nicht während dieser Zeit vorhanden waren.</i>. D<small>AS</small> W<small>ASSER GILT ALS BLEIBEND</small>, <small>WENN</small> <small>DAS</small> V<small>IEH</small> F<small>RISCHES UND</small> G<small>ETROCKNETES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Sc. Grünfutter, das man ihm erfolglos zur Heilung gegeben hat.</i><small>VON REGENFEUCHTEN</small> F<small>ELDERN GEFRESSEN HAT</small>; F<small>RISCHES UND</small> G<small>ETROCKNETES VON</small> R<small>IESELFELDERN</small>, <small>ODER WENN ES ZUERST</small> G<small>ETROCKNETES UND NACHHER</small> F<small>RISCHES</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Auch von regenbewässerten Feldern.</i><small>GEFRESSEN HAT</small>, <small>SO IST DIES KEIN</small> L<small>EIBESFEHLER</small>. N<small>UR WENN ES ZUERST</small> F<small>RISCHES UND NACHHER</small> T<small>ROKKENES GEFRESSEN HAT</small>.",
+            "<b>W</b><small>ENN DIE</small> N<small>ASE DURCHLÖCHERT</small>, <small>VERLETZT ODER GESPALTEN IST</small>, <small>WENN DIE</small> O<small>BERLIPPE DURCHLÖCHERT</small>, <small>VERLETZT ODER GESPALTEN IST</small>.<b>W</b><small>ENN DIE VORDEREN</small> Z<small>ÄHNE BESCHÄDIGT ODER ABGEBROCHEN SIND</small>, <small>ODER WENN DIE HINTEREN ENTWURZELT SIND</small>. R. Ḥ<small>ANINA B</small>. A<small>NTIGONOS SAGT</small>, <small>MAN UNTERSUCHE NICHT VON DEN</small> B<small>ACKENZÄHNEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wörtl. die geteilten od. Doppelzähne.</i><small>EINWÄRTS</small>, <small>UND AUCH NICHT DIE</small> B<small>ACKENZÄHNE SELBST</small>.",
+            "<b>W</b><small>ENN DIE</small> G<small>LIEDHAUT ODER BEI</small> O<small>PFERTIEREN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Als welche Weibchen darzubringen sind.</i><small>BEIM</small> W<small>EIBCHEN DIE</small> S<small>CHAM VERLETZT IST</small>, <small>ODER WENN DER</small> S<small>CHWANZ AM</small> K<small>NOCHEN</small>, <small>NICHT ABER AM</small> G<small>ELENKE VERLETZT IST</small>, <small>ODER WENN DAS</small> E<small>NDE DES</small> S<small>CHWANZES SICH SCHÄLT</small>, (<small>WENN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der eingeklammerte Satz ist eine erklärende Glosse und fehlt in der Mišna separata.</i><small>DIE</small> H<small>AUT UND DAS</small> F<small>LEISCH SICH ABLÖSEN UND DER</small> K<small>NOCHEN ZURÜCKBLEIBT</small>,) <small>ODER WENN ZWISCHEN EINEM</small> G<small>ELENKE UND DEM ANDEREN EINE</small> F<small>INGERBREITE</small> F<small>LEISCHES IST</small>.",
+            "<b>W</b><small>ENN ES GAR KEINE</small> H<small>ODEN ODER NUR EINE</small> H<small>ODE HAT</small>. R. J<small>IŠMA͑ÉL SAGTE</small>: H<small>AT ES ZWEI</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> In der Mitte geteilt.</i>H<small>ODENSÄCKE</small>, <small>SO HAT ES ZWEI</small> H<small>ODEN</small>, <small>HAT ES KEINE ZWEI</small> H<small>ODENSÄCKE</small>, <small>SO HAT ES NUR EINE</small> H<small>ODE</small>. R. A͑<small>QIBA SAGTE</small>: M<small>AN SETZE ES</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wenn nur eine Hode zu merken ist.</i><small>AUF DEN</small> S<small>TEISS UND DRÜCKE</small>; <small>IST NOCH EINE</small> H<small>ODE VORHANDEN</small>, <small>SO KOMMT SIE ENDLICH HERVOR</small>. E<small>INST EREIGNETE ES SICH</small>, <small>DASS MAN DRÜCKTE</small>, <small>JEDOCH KAM KEINE HERVOR</small>; <small>NACHDEM MAN ES ABER GESCHLACHTET HATTE</small>, <small>FAND MAN SIE AN DEN</small> L<small>ENDEN HAFTEN</small>. R. A͑<small>QIBA ERLAUBTE ES</small>, <small>UND</small> R. <small>JOḤANAN B</small>. N<small>URI VERBOT ES</small>.",
+            "<b>W</b><small>ENN ES FÜNF</small> B<small>EINE ODER NUR DREI</small> B<small>EINE HAT</small>; <small>WENN SEINE</small> F<small>ÜSSE RUNDHUFIG SIND</small>, <small>WIE DIE EINES</small> E<small>SELS</small>; <small>WENN ES VERRENKT ODER HOCHHÜFTIG IST</small>. W<small>AS HEISST VERRENKT</small>? W<small>ENN EINE</small> H<small>ÜFTE</small> <small>AUS DEM</small> G<small>ELENKE</small> <small>GEKOMMEN IST</small>; <small>HOCHHÜFTIG</small>? W<small>ENN EINE DER</small> H<small>ÜFTEN HÖHER IST</small>.",
+            "<b>W</b><small>ENN IHM EIN</small> K<small>NOCHEN DES</small> V<small>ORDERFUSSES ODER DES</small> H<small>INTERFUSSES GEBROCHEN IST</small>, <small>AUCH WENN ES NICHT ZU MERKEN IST</small>. D<small>IESE</small> L<small>EIBESFEHLER ZÄHLTE</small> I<small>LA IN</small> J<small>ABNE AUF</small>, <small>UND DIE</small> W<small>EISEN PFLICHTETEN IHM BEI</small>; <small>ALS ER ABER NOCH DREI HINZUFÜGTE</small>, <small>SPRACHEN SIE ZU IHM</small>: W<small>IR HABEN ES VON DIESEN NICHT GEHÖRT</small>. D<small>ESSEN</small> A<small>UGENHÖHLE RUND IST</small>, <small>WIE DIE EINES</small> M<small>ENSCHEN</small>, <small>DESSEN</small> M<small>AUL DEM EINES</small> S<small>CHWEINES GLEICHT</small>, <small>UND DEM DER GRÖSSERE</small> T<small>EIL DER</small> V<small>ORDERZUNGE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wörtl. der sprechende Teil an der Zunge.</i><small>FEHLT</small>. D<small>AS</small> G<small>ERICHT NACH IHNEN SAGTE</small>, <small>DIESE SEIEN</small> L<small>EIBESFEHLER</small>.",
+            "<b>E</b><small>INST KAM EIN</small> F<small>ALL VOR</small>, <small>DASS DIE UNTERE</small> K<small>INNLADE ÜBER DIE OBERE VORSTAND</small>, <small>UND ALS</small> R. G<small>AMLIÉL DIE</small> W<small>EISEN BEFRAGTE</small>, <small>SAGTEN SIE</small>, <small>ES SEI EIN</small> L<small>EIBESFEHLER</small>.<b>W</b><small>ENN EIN</small> B<small>ÖCKCHEN EIN GEDOPPELTES</small> O<small>HR HAT</small>, <small>SO IST DIES</small>, <small>WIE DIE</small> W<small>EISEN SAGTEN</small>, <small>WENN ES EIN</small> K<small>NOCHEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Dh. Knorpel, aus dem beide Ohren, eines im andren, auslaufen.</i><small>IST</small>, <small>EIN</small> L<small>EIBESFEHLER</small>, <small>UND WENN ES NICHT EIN</small> K<small>NOCHEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Wenn das Läppchen gedoppelt ist.</i><small>IST</small>, <small>KEIN</small> L<small>EIBESFEHLER</small>. R. Ḥ<small>ANANJA B</small>. G<small>AMLIÉL SAGT</small>, <small>WENN DER</small> S<small>CHWANZ EINES</small> B<small>ÖCKCHENS DEM EINES</small> S<small>CHWEINES GLEICHT</small>, <small>ODER WENN ES KEINE DREI</small> W<small>IRBEL HAT</small>, <small>SEI DIES EIN</small> L<small>EIBESFEHLER</small>.",
+            "<b>R.</b> Ḥ<small>ANINA B</small>. A<small>NTIGONOS SAGTE</small>: W<small>ENN ES EINE</small> B<small>LATTER AM</small> A<small>UGE HAT</small>; <small>WENN DER</small> K<small>NOCHEN AN SEINEM</small> V<small>ORDERFUSSE ODER SEINEM</small> H<small>INTERFUSSE VERLETZT IST</small>, <small>WENN IHM DER</small> K<small>NOCHEN IM</small> M<small>AULE GELÖST IST</small>; <small>WENN EINES SEINER</small> A<small>UGEN GROSS UND EINES KLEIN IST</small>; <small>WENN EINES SEINER</small> O<small>HREN GROSS UND EINES KLEIN IST</small>, <small>UND ZWAR ZU SEHEN UND NICHT GEMESSEN</small>. R. J<small>EHUDA SAGT</small>, <small>AUCH WENN EINE VON SEINEN BEIDEN</small> H<small>ODEN SO GROSS IST WIE ZWEI VON DER ANDREN</small>; <small>DIE</small> W<small>EISEN ABER PFLICHTEN IHM NICHT BEI</small>.",
+            "<b>W</b><small>ENN DER</small> S<small>CHWANZ EINES</small> K<small>ALBES NICHT BIS ZUM</small> K<small>NIEGELENKE REICHT</small>. D<small>IE</small> W<small>EISEN SPRACHEN</small>: D<small>IES IST JA BEI DEN MEISTEN</small> K<small>ÄLBERN DER</small> F<small>ALL</small>; <small>JE MEHR SIE WACHSEN</small>, <small>DESTO LÄNGER WIRD ER</small>. W<small>AS HEISST</small> K<small>NIEGELENK</small>, <small>VON DEM SIE SPRECHEN</small>? R. Ḥ<small>ANINA B</small>. A<small>NTIGONOS ERWIDERTE</small>: D<small>AS</small> K<small>NIEGELENK IN DER</small> M<small>ITTE DES</small> S<small>CHENKELS</small>.<b>W</b><small>EGEN DIESER</small> L<small>EIBESFEHLER SCHLACHTE MAN DAS</small> E<small>RSTGEBORENE</small>, <small>UND WEGEN DIESER SIND UNTAUGLICH GEWORDENE</small> O<small>PFER AUSZULÖSEN</small>.",
+            "<b>A</b><small>UF</small> G<small>RUND FOLGENDER</small> L<small>EIBESFEHLER</small> <small>SCHLACHTE MAN NICHT</small>, <small>WEDER IM</small> T<small>EMPEL</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Vgl. S. 574 Anm. 101.</i><small>NOCH IN DER</small> P<small>ROVINZ</small>: <small>WENN EIN WEISSER</small> F<small>LECK ODER</small> W<small>ASSER SICH</small> <small>IM</small> A<small>UGE</small> <small>BEFINDEN</small>, <small>NICHT BLEIBEND</small>; <small>WENN DIE HINTEREN</small> Z<small>ÄHNE BESCHÄDIGT SIND</small>, <small>ABER NICHT ENTWURZELT</small>, <small>WENN ES MIT EINEM</small> G<small>RINDE</small>, <small>EINER</small> B<small>LATTER ODER EINER</small> F<small>LECHTE BEHAFTET IST</small>, <small>WENN ES ALT</small>, <small>KRANK ODER STINKIG IST</small>, <small>WENN DAMIT EINE</small> S<small>ÜNDE BEGANGEN WORDEN IST</small>, <small>WENN ES EINEN</small> M<small>ENSCHEN GETÖTET HAT UND NUR EIN</small> Z<small>EUGE ODER DER</small> E<small>IGENTÜMER</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Sodaß es nicht hinzurichten ist.</i><small>ES BEKUNDET</small>, <small>DAS</small> G<small>ESCHLECHTSLOSE UND DER</small> Z<small>WITTER</small>; <small>WEDER IM</small> T<small>EMPPEL NOCH IN DER</small> P<small>ROVINZ</small>. R. Š<small>IMO͑N SAGTE</small>: D<small>U HAST KEINEN GRÖSSEREN</small> L<small>EIBESFEHLER ALS DIES</small>. D<small>IE</small> W<small>EISEN SAGEN</small>: D<small>IESES IST GAR KEIN</small> E<small>RSTGEBORENES</small>, <small>VIELMEHR DARF ES ZUR</small> S<small>CHUR UND ZUR</small> A<small>RBEIT VERWANDT WERDEN</small>."
+        ],
+        [
+            "<b>D</b>IESE L<small>EIBESFEHLER</small>, <small>OB BLEIBEND ODER VORÜBERGEHEND</small>, <small>MACHEN AUCH</small> M<small>ENSCHEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Priester mit solchen behaftet, sind für den Tempeldienst unzulässig.</i> <small>UNTAUGLICH</small>, <small>UND</small> <small>BEIM</small> M<small>ENSCHENN</small> <small>AUSSER DIESEN NOCH DER</small> K<small>EGELKÖPFIGE</small>, <small>DER</small> R<small>ÜBENKÖPFIGE</small>, <small>DER</small> H<small>AMMERKÖPFIGE</small>, <small>DER</small> S<small>CHRÄGKÖPFIGE UND DER</small> P<small>LATTKÖPFIGE</small>. D<small>ER</small> B<small>UCKLIGE IST NACH</small> R. J<small>EHUDA TAUGLICH UND NACH DEN</small> W<small>EISEN UNTAUGLICH</small>.",
+            "D<small>ER</small> K<small>AHLKÖPFIGE IST UNTAUGLICH</small>. W<small>ER HEISST KAHLKÖPFIG</small>? D<small>ER KEINE VON</small> O<small>HR ZU</small> O<small>HR REICHENDE</small> R<small>EIHE</small> H<small>AARE HAT</small>; <small>HAT ER EINE</small>, <small>SO IST ER TAUGLICH</small>. <b>W</b><small>ER KEINE</small> B<small>RAUEN ODER NUR EINE</small> B<small>RAUE HAT</small>. D<small>AS IST DER IN DER</small> T<small>ORA GENANNTE</small> G<small>IBEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Lev. 21,20; <span dir=\"rtl\">גבן</span> wird also nicht, wie allgemein angenommen wird, von <span dir=\"rtl\">גב</span> Rücken, sondern von <span dir=\"rtl\">גבין</span> Augenbrauen abgeleitet.</i>. R. D<small>OSA SAGT</small>, <small>DESSEN</small> B<small>RAUEN HÄNGEN</small>. R. Ḥ<small>ANINA B</small>. A<small>NTIGONOS SAGT</small>, <small>DER ZWEI</small> R<small>ÜCKEN HAT UND ZWEI</small> W<small>IRBELSÄULEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Dessen Rücken verkrüppelt ist, daß er so erscheint.</i>.",
+            "<b>D</b><small>ER</small> P<small>LATTNASIGE IST UNTAUGLICH</small>. P<small>LATTNASIGER IST DER</small>, <small>DER BEIDE</small> A<small>UGEN GLEICHZEITIG SCHMINKEN KANN</small>. W<small>ER BEIDE</small> A<small>UGEN NACH OBEN</small>, <small>BEIDE</small> A<small>UGEN NACH UNTEN</small>, <small>EIN</small> A<small>UGE NACH OBEN UND EIN</small> A<small>UGE NACH UNTEN HAT</small>, <small>WER</small> Z<small>IMMER UND</small> S<small>ÖLLER GLEICHZEITIG SIEHT</small>, <small>WER DIE</small> S<small>ONNE NICHT VERTRÄGT</small>, <small>DER</small> A<small>SYMMETRISCHE</small>, <small>DER</small> T<small>RÄNIGE UND DEM DIE</small> W<small>IMPERN AUSGEFALLEN SIND</small>, <small>SIND UNTAUGLICH WEGEN DES</small> <small>UNANGENEHMEN</small> A<small>USSEHENS</small>.",
+            "<b>W</b><small>ENN SEINE</small> A<small>UGEN GROSS WIE DIE EINES</small> K<small>ALBES ODER KLEIN WIE DIE EINER</small> G<small>ANS SIND</small>, <small>WENN SEIN</small> K<small>ÖRPER FÜR SEINE</small> G<small>LIEDER ZU GROSS ODER ZU KLEIN IST</small>, <small>WENN SEINE</small> N<small>ASE FÜR SEINE</small> G<small>LIEDER ZU GROSS ODER ZU KLEIN IST</small>, <small>DER</small> S<small>CHLAPPOHRIGE UND DER</small> K<small>LEINOHRIGE</small>. K<small>LEINOHRIGER HEISST DER</small>, <small>DESSEN</small> O<small>HREN KLEIN SIND</small>; S<small>CHLAPPOHRIGER</small>, <small>DESSEN</small> O<small>HREN EINEM</small> S<small>CHWAMME GLEICHEN</small>.",
+            "W<small>ENN DIE OBERE</small> L<small>IPPE ÜBER DIE UNTERE VORSTEHT</small>, <small>ODER DIE UNTERE ÜBER DIE OBERE VORSTEHT</small>, <small>SO IST DIES EIN</small> L<small>EIBESFEHLER</small>. W<small>EM DIE</small> Z<small>ÄHNE AUSGEFALLEN SIND</small>, <small>IST UNTAUGLICH WEGEN DES</small> <small>UNANGENEHMEN</small> A<small>USSEHENS</small>. <b>D</b><small>EM DIE</small> B<small>RÜSTE HÄNGEN</small>, <small>WIE BEI EINEM</small> W<small>EIBE</small>, <small>DEM DER</small> B<small>AUCH AUFGEDUNSEN IST</small>, <small>DEM DER</small> N<small>ABEL VORSTEHT</small>, <small>DER</small> E<small>PILEPTIKER</small>, <small>SELBST NUR EINMAL IN</small> <small>VIELEN</small> T<small>AGEN</small>, <small>DER VON</small> B<small>ESESSENHEIT BEFALLEN WIRD</small>, <small>DER</small> H<small>ODENHAFTE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die Lesart <span dir=\"rtl\">מאושכן</span> in der Mišna separata u. die Ableitung von <span dir=\"rtl\">אשך</span> (Hode) ist falsch; cf. G<small>EIGER</small>, <span dir=\"rtl\">אוצר נחמד</span>, II S. 89.</i><small>UND DER</small> M<small>ASSIGE</small>. <b>D</b><small>ER KEINE</small> H<small>ODEN ODER DER NUR EINE</small> H<small>ODE HAT</small>; <small>DAS IST DER IN DER</small> S<small>CHRIFT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Lev. 21,20.</i><small>GENANNTE</small> H<small>ODENGEQUETSCHTE</small>. R. J<small>IŠMA͑ÉL ERKLÄRT</small>, <small>DESSEN</small> H<small>ODEN ZERDRÜCKT SIND</small>. R. A͑<small>QIBA ERKLÄRT</small>, <small>DESSEN</small> H<small>ODEN AUFGEDUNSEN SIND</small>. R. Ḥ<small>ANINA B</small>. A<small>NTIGONOS ERKLÄRT</small>, <small>DESSEN</small> A<small>USSEHEN SCHWARZ IST</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Es handelt sich hier überhaupt nicht um die Zeugungsorgane.</i>.",
+            "<b>D</b><small>ER MIT DEN</small> K<small>NÖCHELN ODER MIT DEN</small> K<small>NIEN ANEINANDER SCHLÄGT</small>. D<small>ER</small> K<small>LUMPFÜSSIGE UND DER</small> K<small>RUMMBEINIGE</small>. W<small>ER HEISST KRUMMBEINIG</small>? D<small>ER DIE</small> F<small>ÜSSE ZUSAMMENSCHLÄGT UND DIE</small> K<small>NIE EINANDER NICHT BERÜHREN</small>. W<small>ENN EIN</small> W<small>ULST AUS SEINEM GROSSEN</small> Z<small>EH HERVORSTEHT</small>, <small>WENN SEINE</small> F<small>ERSE HINTEN HINAUSRAGT</small>, <small>WENN SEINE</small> F<small>USSOHLEN BREIT SIND WIE BEI EINER</small> G<small>ANS</small>. W<small>ENN SEINE</small> F<small>INGER AUFEINANDER LIEGEN</small>, <small>ODER NACH OBEN BIS ZUM</small> G<small>ELENKE ZUSAMMENGEWACHSEN SIND</small>, <small>SO IST ER TAUGLICH</small>, <small>WENN UNTERHALB DES</small> G<small>ELENKES UND ER SIE AUSEINANDERGESCHNITTEN HAT</small>, <small>SO IST ER TAUGLICH</small>. W<small>ENN ER EINEN</small> Ü<small>BERFINGER HATTE UND IHN ABGESCHNITTEN HAT</small>, <small>SO IST ER</small>, <small>WENN ER EINEN</small> K<small>NOCHEN HATTE</small>, <small>UNTAUGLICH</small>, <small>WENN ABER NICHT</small>, <small>TAUGLICH</small>. W<small>ENN ER EINEN</small> Ü<small>BERFINGER AN</small> H<small>ÄNDEN UND</small> F<small>ÜSSEN HAT</small>, <small>JE SECHS</small>, <small>ALSO VIERUNDZWANZIG</small>, <small>SO IST ER NACH</small> R. J<small>EHUDA TAUGLICH UND NACH DEN</small> W<small>EISEN UNTAUGLICH</small>. W<small>ER BEIDE</small> H<small>ÄNDE BEHERRSCHT</small>, <small>IST NACH</small> R<small>ABBI UNTAUGLICH UND NACH DEN</small> W<small>EISEN TAUGLICH</small>. <b>D</b><small>ER</small> K<small>UŠI</small>, <small>DER</small> G<small>IḤOR</small>, <small>DER</small> L<small>ABQAN</small>, <small>DER</small> Q<small>IPEAḤ</small>, <small>DER</small> Z<small>WERG</small>, <small>DER</small> T<small>AUBE</small>, <small>DER</small> B<small>LÖDE</small>, <small>DER</small> B<small>ETRUNKENE UND DER MIT EINEM REINEN</small> A<small>USSATZE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Cf. Lev. 13,13.</i>B<small>EHAFTETE SIND BEIM</small> M<small>ENSCHEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Für den Priesterdienst.</i><small>UNTAUGLICH UND BEIM</small> V<small>IEH TAUGLICH</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>BEIM</small> V<small>IEH GEHÖRE DAS</small> B<small>LÖDE NICHT ZU DEN BESTEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Zur Opferung ist das Beste zu verwenden.</i>. R. E<small>LEA͑ZAR SAGT</small>, <small>AUCH DENEN</small> F<small>LEISCHMASSEN HERABHÄNGEN</small>, <small>SEIEN BEIM</small> M<small>ENSCHEN UNTAUGLICH UND BEIM</small> V<small>IEH TAUGLICH</small>.",
+            "<b>F</b><small>OLGENDE SIND BEIM</small> M<small>ENSCHEN TAUGLICH UND BEIM</small> V<small>IEH UNTAUGLICH</small>: V<small>ATER UND</small> S<small>OHN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Sie dürfen gleichzeitig den Tempeldienst verrichten, dagegen darf ein Vieh nicht geopfert werden am Tage, an dem die Mutter geschlachtet worden ist.</i>, <small>DAS</small> T<small>OTVERLETZTE</small>, <small>DIE</small> S<small>EITENGEBURT</small>, <small>MIT DEM EINE</small> S<small>ÜNDE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Durch Bestialität.</i><small>BEGANGEN WORDEN IST</small>, <small>UND DAS EINEN</small> M<small>ENSCHEN GETÖTET</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cf. supra Fol. 41a.</i> <small>HAT</small>. W<small>ER EIN</small> W<small>EIB IN</small> S<small>ÜNDE</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Die ihm verboten ist; cf. Lev. 21,7.</i><small>GENOMMEN HAT</small>, <small>IST UNTAUGLICH</small>, <small>BIS ER SICH DEN</small> G<small>ENUSS VON IHR ABGELOBT</small>. W<small>ER SICH AN</small> T<small>OTEN VERUNREINIGT HAT</small>, <small>IST UNTAUGLICH</small>, <small>BIS ER AUF SICH GENOMMEN HAT</small>, <small>SICH NICHT MEHR AN</small> T<small>OTEN ZU VERUNREINIGEN</small>."
+        ],
+        [
+            "<b>M</b>ANCHER <small>IST</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Von der der Erstgeborene einen doppelten Anteil erhält; cf. Dt. 217.</i> <small>UND NICHT</small> E<small>RSTGEBORENER FÜR DEN</small> P<small>RIESTER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Hinsichtl. der Zahlung des Lösegeldes an diesen; cf. Num. 18,16.</i>, [<small>MANCHER</small>] <small>IST</small> E<small>RSTGEBORENER FÜR DEN</small> P<small>RIESTER UND NICHT</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT</small>, <small>MANCHER IST</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT UND FÜR DEN</small> P<small>RIESTER</small>, <small>UND MANCHER IST</small> E<small>RSTGEBORENER WEDER HINSICHTLICH DER</small> E<small>RBSCHAFT NOCH FÜR DEN</small> P<small>RIESTER</small>. W<small>ER IST</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT UND NICHT FÜR DEN</small> P<small>RIESTER</small>? D<small>ER NACH EINER</small> F<small>EHLGEBURT KOMMT</small>, <small>OBGLEICH DER</small> K<small>OPF LEBEND HERVORGEKOMMEN IST</small>, <small>ODER EINEM</small> N<small>EUNMONATSKINDE</small>, <small>DESSEN</small> K<small>OPF TOT HERVORGEKOMMEN IST</small>, <small>UND</small>, <small>WIE</small> R. M<small>EÍR SAGT</small>, <small>WENN</small> [<small>DIE</small> M<small>UTTER</small>] <small>VORHER EINE</small> A<small>RT</small> V<small>IEH</small>, W<small>ILD ODER</small> V<small>OGEL ABORTIERT HAT</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>NUR WENN ETWAS</small> M<small>ENSCHENÄHNLICHES AN IHR WAR</small>. W<small>ENN</small> [<small>DIE</small> M<small>UTTER</small>] <small>VORHER EINEN</small> S<small>ANDEL</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Eine formlose plattgedrückte Mißgeburt, die nach der Erklärung des T. wie ein Fisch (<i>σάνδᾶλον</i>) od. wie eine Ochsenzunge (wahrscheinl. aber ebenfalls Name eines Fisches, die Seezunge) aussieht. Nach dem T. war dieser lebensfähig u. wurde zerdrückt.</i>, <small>EINE</small> N<small>ACHGEBURT ODER EINE ENTWICKELTE</small> E<small>IHAUT ABORTIERT HAT</small>, <small>ODER</small> [<small>DAS</small> K<small>IND</small>] <small>ZERSTÜCKELT HERAUSKAM</small>, <small>SO IST</small>, <small>DER NACH IHNEN KOMMT</small>, E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT</small>, <small>NICHT ABER</small> E<small>RSTGEBORENER FÜR DEN</small> P<small>RIESTER</small>. W<small>ENN JEMAND</small>, <small>DER KEINE</small> K<small>INDER HATTE</small>, <small>EINE</small> F<small>RAU GENOMMEN HAT</small>, <small>DIE BEREITS GEBOREN HATTE ALS</small> S<small>KLAVIN UND NACHHER FREIGELASSEN WURDE</small>, <small>ALS</small> N<small>ICHTJÜDIN UND SICH NACHHER BEKEHRT HAT</small>, <small>UND SIE</small>, <small>NACHDEM SIE DEN</small> J<small>ISRAÉLITEN GEHEIRATET</small>, <small>GEBOREN HAT</small>, <small>SO IST</small> [<small>DAS</small> K<small>IND</small>] E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT</small>, <small>NICHT ABER</small> E<small>RSTGEBORENER FÜR DEN</small> P<small>RIESTER</small>. R. J<small>OSE DER</small> G<small>ALILÄER SAGT</small>, E<small>S SEI</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT UND FÜR DEN</small> P<small>RIESTER</small>, <small>DENN ES HEISST</small>:<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Ex. 13,2.</i><i>Durchbruch des Mutterschosses unter den Kindern Jisraél</i>; <small>WENN DER</small> D<small>URCHBRUCH DES</small> M<small>UTTERSCHOSSES IN</small> J<small>ISRAÉL ERFOLGT IST</small>. W<small>ENN JEMAND</small> K<small>INDER HATTE UND EINE</small> F<small>RAU GENOMMEN HAT</small>, <small>DIE NOCH NICHT GEBOREN HAT</small>, <small>ODER EINE SICH SCHWANGER BEKEHRT HAT ODER SCHWANGER FREIGELASSEN WURDE</small>, <small>ODER WENN EINE ZUSAMMEN MIT EINER</small> P<small>RIESTERIN ODER EINER</small> L<small>EVITIN GEBOREN HAT</small>, <small>ODER MIT EINER</small> F<small>RAU</small>, <small>DIE BEREITS GEBOREN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Und die Kinder vermischt worden sind.</i> <small>HAT</small>, <small>ODER WENN EINE KEINE DREI</small> M<small>ONATE NACH</small> [<small>DEM</small> T<small>ODE</small>] <small>IHRES</small> M<small>ANNES GEWARTET UND GEHEIRATET UND GEBOREN HAT</small>, <small>SODASS MAN NICHT WEISS</small>, <small>OB</small> [<small>DAS</small> K<small>IND</small>] <small>EIN NEUNMONATLICHES VOM ERSTEN ODER EIN SIEBENMONATLICHES VOM ZWEITEN IST</small>, <small>SO IST</small> [<small>DAS</small> K<small>IND</small>] E<small>RSTGEBORENER FÜR DEN</small> P<small>RIESTER</small>, <small>NICHT ABER</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT</small>. <b>W</b><small>ER IST</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT UND FÜR DEN</small> P<small>RIESTER</small>? W<small>ENN EINE EINE</small> E<small>IHAUT VOLL</small> W<small>ASSER</small>, <small>VOLL</small> B<small>LUT ODER VOLL VERSCHIEDENER</small> G<small>EBILDE AUSGESTOSSEN HAT</small>, <small>ODER WENN EINE</small> F<small>ISCH</small>-, H<small>EUSCHRECKEN</small>-, E<small>KEL</small>- <small>ODER</small> K<small>RIECHTIERARTIGES AUSGESTOSSEN HAT</small>, <small>ODER WENN EINE AM VIERZIGSTEN</small> T<small>AGE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Nach der Konzeption; erst nachher beginnt die Entwicklung des Embryos.</i><small>EINE</small> F<small>EHLGEBURT ABORTIERT HAT</small>, <small>SO IST DER DARAUF FOLGENDE</small> E<small>RSTGEBORENER HINSICHTLICH DER</small> E<small>RBSCHAFT UND FÜR DEN</small> P<small>RIESTER</small>.",
+            "D<small>IE</small> S<small>EITENGEBURT UND DER IHR FOLGENDE SIND BEIDE KEINE</small> E<small>RSTGEBORENEN</small>, <small>WEDER HINSICHTLICH DER</small> E<small>RBSCHAFT NOCH FÜR DEN</small> P<small>RIESTER</small>. R. Š<small>IMO͑N SAGT</small>, <small>DER ERSTERE SEI ES HINSICHTLICH DER</small> E<small>RBSCHAFT UND DER ANDERE HINSICHTLICH DER FÜNF</small> S<small>ELA͑</small>.",
+            "<b>W</b><small>ENN EINEM SEINE</small> F<small>RAU</small>, <small>DIE NOCH NICHT GEBOREN HAT</small>, zwei Fol.48 <small>MÄNNLICHE</small> K<small>INDER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Und man nicht weiß, welches Erstgeborener ist.</i><small>GEBIERT</small>, <small>SO GEBE ER DEM</small> P<small>RIESTER FÜNF</small> Sela͑; <small>STIRBT EINES VON IHNEN INNERHALB VON DREISSIG</small> T<small>AGEN</small>, <small>SO IST DER</small> V<small>ATER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Da er behaupten kann, das lebende sei nicht Erstgeborener.</i><small>FREI</small>; <small>STIRBT DER</small> V<small>ATER UND BLEIBEN DIE</small> K<small>INDER LEBEN</small>, <small>SO IST ES</small>, <small>WIE</small> R. M<small>EÍR SAGT</small>, <small>WENN SIE VOR DER</small> E<small>RBTEILUNG GEZAHLT HABEN</small>, <small>BEREITS GESCHEHEN</small>, <small>WENN ABER NICHT, SO SIND SIE FREI</small>. R. J<small>EHUDA SAGT</small>, <small>DAS</small> V<small>ERMÖGEN SEI HAFTBAR</small>. W<small>ENN EIN MÄNNLICHES UND EIN WEIBLICHES</small>, <small>SO HAT DER</small> P<small>RIESTER NICHTS</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Da er nicht nachweisen kann, daß der Knabe zuerst geboren wurde.</i>.",
+            "<b>W</b><small>ENN ZWEI</small> F<small>RAUEN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Eines Mannes.</i>, <small>DIE NOCH NICHT GEBOREN HABEN</small>, <small>ZWEI MÄNNLICHE</small> K<small>INDER GEBÄREN</small>, <small>SO GEBE ER DEM</small> P<small>RIESTER ZEHN</small> S<small>ELA͑</small>, <small>STIRBT EINES VON IHNEN INNERHALB VON DREISSIG</small> T<small>AGEN</small>, <small>SO MUSS</small>, <small>WENN ER SIE EINEM</small> P<small>RIESTER GEGEBEN HAT</small>, <small>DIESER IHM FÜNF</small> S<small>ELA͑ ZURÜCKGEBEN</small>, <small>UND WENN ER SIE ZWEI</small> P<small>RIESTERN GEGEBEN HAT</small>, <small>SO KANN ER VON IHNEN NICHTS</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Weil jeder ihn zurückweisen kann.</i> <small>ZURÜCKFORDERN</small>. W<small>ENN EIN MÄNNLICHES UND EIN WEIBLICHES ODER ZWEI MÄNNLICHE UND EIN WEIBLICHES</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Eines ist sicher Erstgeborener u. hinsichtl. des anderen besteht ein Zweifel, u. der Priester hat den Beweis zu erbringen.</i>, <small>SO GEBE ER DEM</small> P<small>RIESTER FÜNF</small> S<small>ELA͑</small>; <small>WENN ZWEI WEIBLICHE UND EIN MÄNNLICHES ODER ZWEI MÄNNLICHE UND ZWEI WEIBLICHE</small>, <small>SO ERHÄLT DER</small> P<small>RIESTER NICHTS</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Da über beide ein Zweifel obwaltet.</i>. W<small>ENN EINE BEREITS GEBOREN UND DIE ANDERE NOCH NICHT GEBOREN HAT</small>, <small>UND BEIDE ZWEI MÄNNLICHE</small> K<small>INDER GEBÄREN</small>, <small>SO GEBE ER DEM</small> P<small>RIESTER FÜNF</small> S<small>ELA͑</small>; <small>STIRBT EINES VON IHNEN INNERHALB VON DREISSIG</small> T<small>AGEN</small>, <small>SO IST DER</small> V<small>ATER FREI</small>, <small>STIRBT DER</small> V<small>ATER UND BLEIBEN DIE</small> K<small>INDER LEBEN</small>, <small>SO IST ES</small>, <small>WIE</small> R. M<small>EÍR SAGT</small>, <small>WENN SIE VOR DER</small> E<small>RBTEILUNG GEZAHLT HABEN</small>, <small>BEREITS GESCHEHEN</small>, <small>WENN ABER NICHT</small>, <small>SO SIND SIE FREI</small>. R. J<small>EHUDA SAGT</small>, <small>DAS</small> V<small>ERMÖGEN SEI HAFTBAR</small>. W<small>ENN EIN MÄNNLICHES UND EIN WEIBLICHES</small>, <small>SO HAT DER</small> P<small>RIESTER NICHTS</small>.",
+            "W<small>ENN ZWEI</small> F<small>RAUEN VON ZWEI</small> M<small>ÄNNERN</small>, <small>DIE NOCH NICHT GEBOREN HABEN</small>, <small>ZWEI MÄNNLICHE</small> K<small>INDER</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Die mit einander vermischt worden sind.</i><small>GEBÄREN</small>, <small>SO GEBE DER EINE DEM</small> P<small>RIESTER FÜNF</small> S<small>ELA͑ UND DER ANDERE GEBE DEM</small> P<small>RIESTER FÜNF</small> S<small>ELA͑</small>; <small>STIRBT EINES VON IHNEN INNERHALB VON DREISSIG</small> T<small>AGEN</small>, <small>SO MUSS</small>, <small>WENN SIE EINEM</small> P<small>RIESTER GEGEBEN HABEN</small>, <small>DIESER IHNEN FUNF</small> S<small>ELA͑ ZURÜCKGEBEN</small>, <small>UND WENN SIE SIE ZWEI</small> P<small>RIESTERN GEGEBEN HABEN</small>, <small>SO KÖNNEN SIE AUS IHRER</small> H<small>AND NICHTS MEHR ZURÜCKFORDERN</small>. W<small>ENN EIN MÄNNLICHES UND EIN WEIBLICHES</small>, <small>SO SIND DIE</small> E<small>LTERN FREI UND DER</small> S<small>OHN MUSS SICH SELBST AUSLÖSEN</small>; <small>WENN ZWEI WEIBLICHE UND EIN MÄNNLICHES ODER ZWEI WEIBLICHE UND ZWEI MÄNNLICHE</small>, <small>SO HAT DER</small> P<small>RIESTER NICHTS</small>.",
+            "W<small>ENN EINE DER BEIDEN</small> M<small>ÄNNER BEREITS GEBOREN HATTE UND EINE NOCH NICHT GEBOREN HATTE</small>, <small>UND SIE ZWEI MÄNNLICHE</small> K<small>INDER GEBÄREN</small>, <small>SO MUSS DER</small>, <small>DESSEN</small> F<small>RAU NOCH NICHT GEBOREN HATTE</small>, <small>DEM</small> P<small>RIESTER FÜNF</small> S<small>ELA͑ GEBEN</small>; <small>WENN EIN MÄNNLICHES UND EIN WEIBLICHES</small>, <small>SO HAT DER</small> P<small>RIESTER NICHTS</small>. <b>S</b><small>TIRBT DER</small> S<small>OHN INNERHALB VON DREISSIG</small> T<small>AGEN</small>, <small>SO MUSS DER</small> P<small>RIESTER</small>, <small>WENN ER SIE IHM BEREITS GEGEBEN HAT</small>, <small>SIE ZURÜCKGEBEN</small>; <small>WENN NACH DREISSIG</small> T<small>AGEN</small>, <small>SO MUSS JENER</small>, <small>AUCH WENN ER NOCH NICHT GEGEBEN HAT</small>, <small>SIE IHM GEBEN</small>. S<small>TIRBT ER AM DREISSIGSTEN</small> T<small>AGE</small>, <small>SO GLEICHT DIESER DEM VORANGEHENDEN</small> T<small>AGE</small>. R. A͑<small>QIBA SAGT</small>, <small>HAT ER SIE BEREITS GEGEBEN</small>, <small>ERHALTE ER NICHTS ZURÜCK</small>, <small>UND HAT ER SIE NOCH NICHT GEGEBEN</small>, <small>BRAUCHE ER NICHT ZU GEBEN</small>. <b>S</b><small>TIRBT DER</small> V<small>ATER INNERHALB VON DREISSIG</small> T<small>AGEN</small>, <small>SO GILT</small> <small>DER</small> S<small>OHN</small> <small>ALS NICHT AUSGELÖST</small>, <small>BIS ER DEN</small> B<small>EWEIS ERBRINGT</small>, <small>DASS ER AUSGELÖST WORDEN IST</small>; <small>WENN NACH DREISSIG</small> T<small>AGEN</small>, <small>SO GILT ER ALS AUSGELÖST</small>, <small>BIS MAN IHM SAGT</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Wenn man es ihm im Namen seines Vaters berichtet.</i>, <small>ER SEI NICHT AUSGELÖST WORDEN</small>. I<small>ST ER AUSZULÖSEN UND SEIN</small> S<small>OHN AUSZULÖSEN</small>, <small>SO GEHT ER SEINEM</small> S<small>OHNE VOR</small>; R. J<small>EHUDA SAGT</small>, <small>SEIN</small> S<small>OHN GEHE IHM VOR</small>, <small>DENN DIE</small> P<small>FLICHT FÜR IHN SELBST OBLIEGT SEINEM</small> V<small>ATER UND DIE</small> P<small>FLICHT FÜR SEINEN</small> S<small>OHN OBLIEGT IHM</small>.",
+            "<b>D</b><small>IE FÜNF</small> S<small>ELA͑ FÜR EINEN</small> S<small>OḤN SIND IN TYRISCIIER</small> W<small>ÄHRUNG</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Die aus reinem Silber u. höher im Kurse war als der sog. Provinzial-Sela͑.</i><small>ZU ZAHLEN</small>; <small>DIE DREISSIG FÜR EINEN</small> S<small>KLAVEN</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Die als Ersatz für ihn zu zahlen sind; cf. Ex. 21,32.</i>, <small>DIE FÜNFZIG DES</small> N<small>OTZÜCHTERS UND</small> V<small>ERFÜHRERS</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Cf. Ex. 22,16 u. Dt. 22,29.</i><small>UND DIE HUNDERT DES</small> V<small>ERLEUMDERS</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Wörtl. Ausbringer eines schlechten Namens, sc. über das Vorleben seiner Frau; cf. Dt. 22,13ff.</i><small>SIND SÄMTLICH IN</small> Š<small>EQEI</small>. <small>DES</small> H<small>EILIGTUMES UND TYRISCHER</small> W<small>ÄHRUNG ZU ZAHLEN</small>. A<small>LLES</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Was nach der Schrift auszulösen ist.</i><small>KANN DURCH</small> G<small>ELD UND</small> G<small>ELDESWERT AUSGELÖST WERDEN</small>, <small>AUSGENOMMEN DIE</small> Š<small>EQALIM</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Die als Tempelsteuer zu entrichten sind; cf. Seq. I,1.</i>.",
+            "<b>M</b><small>AN KANN NICHT AUSLÖSEN DURCH</small> S<small>KLAVEN</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Diese können nicht als Lösegeld in Zahlung gegeben werden.</i>, <small>NICHT DURCH</small> S<small>CHULDSCHEINE</small>, <small>NICHT DURCH</small> G<small>RUNDSTÜCKE UND NICHT DURCH</small> H<small>EILIGES</small>. H<small>AT ER DEM</small> P<small>RIESTER GESCHRIEBEN</small>, <small>ER VERPFLICHTE SICH</small>, <small>IHM FÜNF</small> S<small>ELA͑ ZU GEBEN</small>, <small>SO MUSS ER SIE IHM GEBEN</small>, <small>SEIN</small> S<small>OHN ABER IST NICHT AUSGELÖST</small>. D<small>AHER</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Damit er das Lösegeld nicht zweimal zu zahlen brauche.</i><small>DARF DER</small> P<small>RIESTER</small>, <small>WENN ER ES WILL</small>, <small>SIE IHM ALS</small> G<small>ESCHENK</small> G<small>EBEN</small>. W<small>ENN JEMAND DAS</small> L<small>ÖSEGELD FÜR SEINEN</small> S<small>OHN ABGESONDERT HAT UND ES ABHANDEN GEKOMMEN IST</small>, <small>SO IST ER HAFTBAR</small>, <small>DENN ES HEISST</small>:<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Num. 18,15.</i><i>es soll dein sein</i>, <small>UND</small>: <i>du sollst auslösen</i><sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Das ‘dein’ bezieht sich auf den Priester; erst nach der Auslösung gehört das Geld dem Priester.</i>.",
+            "<b>D</b><small>ER</small> E<small>RSTGEBORENE ERHÄLT DEN DOPPELTEN</small> A<small>NTEIL VOM</small> V<small>ERMÖGEN DES</small> V<small>ATERS</small>, <small>ER ERHÄLT ABER KEINEN DOPPELTEN</small> A<small>NTEIL VOM</small> V<small>ERMÖGEN DER</small> M<small>UTTER</small>, <small>AUCH ERHÄLT ER KEINEN VON DER</small> M<small>ELIORATION</small><sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Wenn die Güter zwischen dem Tode u. der Teilung melioriert wurden.</i>, <small>UND</small> <small>KEINEN VOM</small> A<small>NWARTSCHAFTLICHEN</small><sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Was der Vater noch nicht im Besitze hatte, ihm aber später zugefallen sein würde.</i><small>WIE VOM</small> V<small>ORHANDENEN</small>. E<small>BENSO AUCH NICHT DIE</small> F<small>RAU FÜR IHRE</small> M<small>ORGENGABE</small><sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Vgl. Bd. IV S. 614 Anm. 43.</i>, <small>NICHT DIE</small> T<small>ÖCHTER</small><sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Der Frau aus erster Ehe, die der Ehemann zu unterhalten hat.</i><small>FÜR IHREN</small> U<small>NTERHALT UND NICHT DER</small> E<small>HESCHWAGER</small><sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Der die kinderlose Witwe seines Bruders heiratet (cf. Dt. 21,15ff.) u. ihn beerbt.</i>. S<small>IE ALLE ERHALTEN NICHTS VON DER</small> M<small>ELIORATION UND NICHTS VOM</small> A<small>NWARTSCHAFTLICHEN WIE VOM</small> V<small>ORHANDENEN</small>.",
+            "<b>F</b><small>OLGENDES GEHT IM</small> J<small>OBELJAHRE NICHT</small><sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Zum früheren Besitzer; cf. Lev. 25,13.</i><small>ZURÜCK</small>: <small>DER</small> E<small>RSTGEBURTSANTEIL</small>, <small>WAS MAN VON SEINER</small> F<small>RAU GEERBT HAT</small>, <small>WAS MAN DURCH DIE</small> S<small>CHWAGEREHE</small> <small>GEERBT HAT</small>, <small>UND DIE</small> S<small>CHENKUNG</small> – <small>SO</small> R. M<small>EÍR</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>DIE</small> S<small>CHENKUNG GLEICHE DEM</small> V<small>ERKAUFE</small>. R. E<small>LIE͑ZER SAGT</small>, <small>DIES ALLES GEHE IM</small> J<small>OBELJAHRE ZURÜCK</small>. R. J<small>OḤANAN B</small>. B<small>EROQA SAGT</small>, <small>AUCH WAS MAN VON SEINER</small> F<small>RAU GEERBT HAT</small>, <small>GEBE MAN DEN</small> F<small>AMILIENANGEHÖRIGEN ZURÜCK</small>, <small>ZIEHE ABER ETWAS VOM</small> G<small>ELDE AB</small><sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Wird weiter erklärt.</i>."
+        ],
+        [
+            "<b>D</b>ER V<small>IEHZEHNT HAT</small> G<small>ELTUNG IM</small> L<small>ANDE UND AUSSERHALB DES</small>L<small>ANDES</small>, <small>WENN DER</small> T<small>EMPEL BESTEHT UND WENN DER</small> T<small>EMPEL NICHT BESTEHT</small>. B<small>EI</small> P<small>ROFANEM</small>, <small>ABER NICHT BEI</small> H<small>EILIGEM</small>; <small>ER HAT</small> G<small>ELTUNG BEIM</small> R<small>INDE UND BEIM</small> K<small>LEINVIEH</small>, <small>JEDOCH DARF DER</small> Z<small>EHNT NICHT VON DEM EINEN FÜR DAS ANDERE ENTRICHTET WERDEN</small>; <small>BEI</small> S<small>CHAFEN UND BEI</small> Z<small>IEGEN</small>, <small>UND DER</small> Z<small>EHNT DARF VON DEN EINEN FÜR DIE ANDEREN ENTRICHTET WERDEN</small>; <small>BEI</small> D<small>IESJÄHRIGEN UND BEI VORJÄHRIGEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wörtl. bei neuen u. alten.</i>, <small>JEDOCH DARF DER</small> Z<small>EHNT NICHT VON DEN EINEN FÜR DIE ANDEREN ENTRICHTET WERDEN</small>. M<small>AN KÖNNTE NÄMLICH FOLGERN</small>: <small>WENN BEI DIESJÄHRIGEN UND VORJÄHRIGEN</small>, <small>DIE MITEINANDER KEINE VERBOTENE</small> M<small>ISCHUNG</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Lev. 19,19.</i> <small>SIND</small>, <small>DER</small> Z<small>EHNT NICHT VON DEN EINEN FÜR DIE ANDEREN ZU ENTRICHTEN IST</small>, <small>UM WIEVIEL WENIGER IST BEI</small> S<small>CHAFEN UND</small> Z<small>IEGEN</small>, <small>DIE MITEINANDER VERBOTENE</small> M<small>ISCHUNG SIND</small>, <small>DER</small> Z<small>EHNT VON DEN EINEN FÜR DIE ANDEREN ZU ENTRICHTEN</small>. D<small>AHER HEISST ES</small>: <sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Lev. 27,32.</i><i>und Kleinvieh</i>, <small>DIES HEISST</small>. <small>ALLES</small> K<small>LEINVIEH IST EINS</small>.",
+            "<b>B</b><small>EIM</small> V<small>IEHZEHNTEN ERFOLGT EINE</small> V<small>EREINIGUNG</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Zu einer Herde.</i><small>AUF EINER</small> A<small>USDEHNUNG</small> <small>SOWEIT EIN WEIDENDES</small> V<small>IEH SICH ENTFERNT</small>. W<small>IEVIEL BETRÄGT</small> <small>EINE</small> A<small>USDEHNUNG</small> <small>SOWEIT EIN WEIDENDES</small> V<small>IEH SICH ENTFERNT</small>? S<small>ECHZEHN</small> M<small>IL</small>. S<small>IND ZWISCHEN DIESEN UND JENEN ZWEIUNDDREISSIG</small> M<small>IL</small>, <small>SO WERDEN SIE NICHT VEREINIGT</small>; <small>BEFINDEN SICH WELCHE IN DER</small> M<small>ITTE</small>, <small>SO HOLE ER JENE UND VERZEHNTE SIE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Dh. sie werden mit diesen vereinigt.</i><small>IN DER</small> M<small>ITTE</small>. R. M<small>EÍR SAGT</small>, <small>DER</small> J<small>ARDEN GILT BEIM</small> V<small>IEHZEHNTEN ALS</small> T<small>RENNUNG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Sind 5 Stück Vieh auf der einen Seite u. 5 auf der andren, so sind sie nicht zehntpflichtig.</i>.",
+            "<b>W</b><small>AS EINER GEKAUFT ODER ALS</small> G<small>ESCHENK ERHALTEN HAT</small>, <small>IST VOM</small> V<small>IEHZEHNTEN FREI</small>. <b>B</b><small>RÜDER</small>, <small>DIE</small> G<small>ESELLSCHAFTER SIND</small>, <small>SIND</small>, <small>WENN SIE ZUM</small> A<small>UFGELDE VERPFLICHTET SIND</small>, <small>VOM</small> V<small>IEHZEHNTEN FREI</small>, <small>UND WENN SIE ZUM</small> V<small>IEHZEHNTEN VERPFLICHTET SIND</small>, <small>VOM</small> A<small>UFGELDE FREI</small>. H<small>ABEN SIE ES AUS DEM</small> B<small>ESITZE DES</small> H<small>AUSES</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Aus der Erbschaftsmasse.</i><small>GEEIGNET</small>, <small>SO SIND SIE VERPFLICHTET</small>, <small>WENN ABER NICHT</small>, <small>SO SIND SIE FREI</small>. H<small>ABEN SIE GETEILT UND SICH WIEDER ZUSAMMENGETAN</small>, <small>SO SIND SIE ZUM</small> A<small>UFGELDE VERPFLICHTET UND VOM</small> V<small>IEHZEHNTEN FREI</small>.",
+            "<b>A</b><small>LLES KOMMT IN DIE</small> H<small>ÜRDE ZUR</small> V<small>ERZEHNTUNG</small>, <small>AUSGENOMMEN DER</small> M<small>ISCHLING</small>, <small>DAS</small> T<small>OTVERLETZTE</small>, <small>DIE</small> S<small>EITENGEBURT</small>, <small>DEM DAS</small> A<small>LTER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Von 7 Tagen; cf. Ex. 22,29.</i><small>FEHLT</small>, <small>UND DAS</small> V<small>ERWAISTE</small>. W<small>ELCHES HEISST</small> V<small>ERWAISTES</small>? W<small>ENN DIE</small> M<small>UTTER VERENDET ODER GESCHLACHTET WORDEN IST UND ES NACHHER GEBOREN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Lebend aus dem Mutterleibe geholt.</i> <small>WURDE</small>. R. J<small>EHOŠUA͑ SAGT</small>, <small>SELBST WENN DIE</small> M<small>UTTER GESCHLACHTET WORDEN IST UND DER</small> B<small>ALG NOCH VORHANDEN IST</small>, <small>SEI ES KEIN</small> V<small>ERWAISTES</small>.",
+            "<b>E</b><small>S GIBT DREI</small> T<small>ERMINE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wörtl. Tennen. Die Tenne ist der Ort, wo das Getreide räumlich zehntpflichtig wird, u. gilt als Begriff für die Fälligkeit des Zehnten (<span dir=\"rtl\">איזהו גרנן למעשרות</span>, Mas. I,5), zeitlich übertragen auf den Viehzehnten: Termin.</i><small>FÜR DEN</small> V<small>IEHZEHNTEN</small>: <small>IN DER</small> M<small>ONATSHÄLFTE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wörtl. Durchbrochenes, Geteiltes, sc. des 30tägigen Monats.</i> <small>DES</small> P<small>ESAḤFESTES</small>, <small>IN DER</small> M<small>ONATSHÄLFTE DES</small> W<small>OCHENFESTES UND IN DER</small> M<small>ONATSHÄLFTE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Die zwischen dem einen Termine u. dem anderen Geborenen sind zum nächsten Termine zehntpflichtig.</i><small>DES</small> H<small>ÜTTEN</small><small>FESTES</small>. D<small>IES SIND DIE</small> T<small>ERMINE FÜR DEN</small> V<small>IEHZEHNTEN</small> – <small>SO</small> R. A͑<small>QIBA</small>. B<small>EN</small> A͑<small>ZAJ SAGT</small>, <small>AM NEUNUNDZWANZIGSTEN</small> A<small>DAR</small>, <small>AM ERSTEN</small> S<small>IVAN UND AM NEUNUNDZWANZIGSTEN</small> A<small>B</small>. R. E<small>LEA͑ZAR UND</small> R. Š<small>IMO͑N SAGEN</small>, <small>AM ERSTEN</small> N<small>ISAN</small>, <small>AM ERSTEN</small> S<small>IVAN UND AM NEUNUNDZWANZIGSTEN</small> E<small>LUL</small>. W<small>ESHALB SAGTEN SIE</small>, <small>AM NEUNUNDZWANZIGSTEN</small> E<small>LUL</small>, <small>UND NICHT AM ERSTEN</small> T<small>IŠRI</small>? D<small>A DIESER EIN</small> F<small>EIERTAG IST UND MAN AM</small> F<small>EIERTAGE DEN</small> Z<small>EHNTEN NICHT ENTRICHTEN DARF</small>, <small>SO HAT MAN IHN AUF DEN VORANGEHENDEN NEUNUNDZWANZIGSTEN</small> E<small>LUL VERLEGT</small>. R. M<small>EÍR SAGT</small>, <small>DER ERSTE</small> E<small>LUL SEI</small> J<small>AHRESANFANG FÜR DEN</small> V<small>IEHZEHNTEN</small>. B<small>EN</small> A͑<small>ZAJ SAGT</small>, <small>DIE IM</small> E<small>LUL</small> G<small>EBORENEN SEIEN BESONDERS ZU VERZEHNTEN</small>.",
+            "A<small>LLE VOM ERSTEN</small> T<small>IŠRI BIS ZUM NEUNUNDZWANZIGSTEN</small> E<small>LUL</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Während des ganzen Kalenderjahres.</i>G<small>EBORENEN WERDEN</small> <small>ZUR</small> V<small>ERZEHNTUNG</small> <small>VEREINIGT</small>. F<small>ÜNF VOR</small> N<small>EUJAHR UND FÜNF NACH</small> N<small>EUJAHR</small> G<small>EBORENE</small> <small>WERDEN NICHT VEREINIGT</small>; <small>FÜNF VOR DEM</small> T<small>ERMINE UND FÜNF NACH DEM</small> T<small>ERMINE</small> G<small>EBORENE</small> <small>WERDEN VEREINIGT</small>. W<small>ESHALB HEISST ES DEMNACH</small>, <small>ES GEBE DREI</small> T<small>ERMINE FÜR DEN</small> V<small>IEHZEHNTEN</small>? D<small>ASS MAN NÄMLICH VOR DEM</small> T<small>ERMINE</small> <small>UNVERZEHNTET</small> <small>VERKAUFEN UND SCHLACHTEN</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Da die Verzehntung noch nicht fällig ist.</i><small>DARF</small>; <small>IST DER</small> T<small>ERMIN HERANGEREICHT</small>, <small>SO DARF MAN NICHT MEHR SCHLACHTEN</small>, <small>HAT MAN GESCHLACHTET</small>, <small>SO IST MAN FREI</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Es ist nur eine Unterlassungssünde, das geschlachtete Vieh aber zum Essen erlaubt.</i>.",
+            "<b>A</b><small>UF WELCHE</small> W<small>EISE ERFOLGT DIE</small> V<small>ERZEHNTUNG</small>? M<small>AN TREIBE SIE IN DIE</small> H<small>ÜRDE UND LASSE IHNEN EINE</small> Ö<small>FFNUNG SO KLEIN</small>, <small>DASS NICHT ZWEI GLEICHZEITIG HERAUSKOMMEN KÖNNEN</small>; <small>DANN ZÄHLE MAN EINS</small>, <small>ZWEI</small>, <small>DREI</small>, <small>VIER</small>, <small>FÜNF</small>, <small>SECHS</small>, <small>SIEBEN</small>, <small>ACHT</small>, <small>NEUN</small>, <small>UND WENN DAS ZEHNTE HERAUSKOMMT</small>, <small>ZEICHNE MAN ES MIT ROTER</small> F<small>ARBE UND SAGE</small>: <small>DIESES SEI</small> Z<small>EHNT</small>. H<small>AT MAN ES NICHT MIT ROTER</small> F<small>ARBE GEZEICHNET</small>, <small>SIE NICHT MIT DEM</small> S<small>TABE GEZÄHLT</small>, <small>ODER SIE LIEGEND ODER STEHEND GEZÄHLT</small>, <small>SO SIND SIE VERZEHNTET</small>. W<small>ENN MAN HUNDERT HAT UND ZEHN HERAUSHOLT</small>, <small>ODER ZEHN UND EINES HERAUSHOLT</small>, <small>SO IST DIES KEINE</small> V<small>ERZEHNTUNG</small>. R. J<small>OSE B</small>. R. J<small>EHUDA SAGT</small>, <small>DIES SEI EINE</small> V<small>ERZEHNTUNG</small>. I<small>ST EINES VON DEN</small> G<small>EZÄHLTEN ZURÜCK UNTER DIE ANDEREN GESPRUNGEN</small>, <small>SO SIND SIE</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Auch die sich in der Hürde befinden, weil das durch die Zählung bereits befreite, das man nicht herauskennt, als zehntes herauskommen könnte; dieses ist als Zehnt für die andren untauglich.</i><small>FREI</small>; <small>WENN EINES VON DEN</small> Z<small>EHNTEN UNTER DIE ANDREN</small>, <small>SO LASSE MAN SIE WEIDEN</small>, <small>BIS SIE EINEN</small> L<small>EIBESFEHLER BEKOMMEN</small>, <small>SODANN DÜRFEN SIE FEHLERBEHAFTET VOM</small> E<small>IGENTÜMER GEGESSEN WERDEN</small>.",
+            "<b>K</b><small>OMMEN ZWEI ZUSAMMEN HERAUS</small>, <small>SO ZÄHLE MAN SIE ZWEI</small>; <small>ZÄHLT MAN SIE ALS EINES</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Und fortfahrend das 3. mit ‘zwei’. Dies ist der klare Sinn der Mišna gegen die anders lautenden Erklärungen. Die Wiederholung des W.es <span dir=\"rtl\">שנים</span> fehlt in der Erstausgabe der Mišna separata u. der ed. L<small>OWE</small>, sowie in Handschriften; wahrscheinl. auf Mißverständnis beruhende Einschiebung.</i>, <small>SO SIND DAS NEUNTE UND DAS ZEHNTE VERDORBEN</small>, H<small>AT MAN DAS NEUNTE ALS ZEHNTES</small>, <small>DAS ZEHNTE ALS NEUNTES UND DAS ELFTE ALS ZEHNTES BEZEICHNET</small>, <small>SO SIND ALLE DREI HEILIG</small>; <small>DAS NEUNTE IST FEHLERBEHAFTET ZU ESSEN</small>, <small>DAS ZEHNTE IST</small> Z<small>EHNT UND DAS ELFTE IST ALS</small> H<small>EILSOPFER DARZUBRINGEN</small>, <small>UND ES BEWIRKT</small> U<small>MTAUSCH</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Es überträgt Heiligkeit auf das Vieh, worauf es umgetauscht wird.</i>– <small>SO</small> R. M<small>EÍR</small>. R. J<small>EHUDA SPRACH</small>: K<small>ANN DENN</small> E<small>INGETAUSCHTES</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Das 11. ist nur Eingetauschtes des 10.</i>U<small>MTAUSCH BEWIRKEN</small>!? M<small>AN ERWIDERTE IM</small> N<small>AMEN</small> R. M<small>EÍRS</small>: W<small>ÄRE ES</small> E<small>INGETAUSCHTES</small>, <small>SO WÜRDE ES NICHT DARGEBRACHT WERDEN KÖNNEN</small>. H<small>AT MAN DAS NEUNTE ALS ZEHNTES</small>, <small>DAS ZEHNTE ALS ZEHNTES UND DAS ELFTE ALS ZEHNTES BEZEICHNET</small>, <small>SO IST DAS ELFTE NICHT HEILIG</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: <small>IST DEM ZEHNTEN DIE</small> B<small>EZEICHNUNG</small> ‘Z<small>EHNTES</small>’ <small>NICHT ENTZOGEN</small>, <small>SO IST DAS ELFTE NICHT HEILIG</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/William Davidson Edition - English.json

@@ -0,0 +1,118 @@
+{
+    "language": "en",
+    "title": "Mishnah Bekhorot",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "With regard to <b>one who purchases the fetus of a donkey that belongs to a gentile, and one who sells</b> the fetus of his donkey <b>to</b> a gentile <b>although he is not permitted</b> to sell a large animal to a gentile, and <b>one who enters into a partnership with</b> a gentile in ownership of a donkey or its fetus, <b>and one who receives</b> a donkey <b>from</b> a gentile in order to care for it in exchange for partnership in its offspring, <b>and one who gives</b> his donkey <b>to</b> a gentile <b>in receivership,</b> in all of these cases the donkeys are <b>exempt from the</b> obligations of <b>firstborn status,</b> i.e., they do not have firstborn status and are not redeemed, <b>as it is stated:</b> “I sanctified to Me all the firstborn <b>in Israel,</b> both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, <b>but not upon others.</b> If the firstborn belongs even partially to a gentile, it does not have firstborn status. <b>Priests and Levites are exempt</b> from the obligation to redeem a firstborn donkey; this is derived <b>from an <i>a fortiori</i></b> inference: In the wilderness the firstborn were redeemed in exchange for the Levites, as it is stated: “Take the Levites in exchange for all the firstborn among the children of Israel and the animal of the Levites in exchange for their animals” (Numbers 3:45). <b>If</b> the priests and Levites <b>rendered exempt</b> the firstborn children and donkeys <b>of the Israelites in the wilderness</b> from being counted firstborns, <b>it is</b> only <b>logical that</b> the priests and the Levites <b>should render</b> the firstborn of <b>their own</b> donkeys <b>exempt</b> from being counted firstborns.",
+            "<b>A cow that gave birth to a donkey of sorts and a donkey that gave birth to a horse of sorts are exempt from</b> their offspring being counted <b>a firstborn, as it is stated:</b> “And every <b>firstborn of a donkey</b> you shall redeem with a lamb” (Exodus 13:13); “and the <b>firstborn of a donkey</b> you shall redeem with a lamb” (Exodus 34:20). The Torah states this <i>halakha</i> <b>twice,</b> indicating that one is not obligated <b>unless</b> both <b>the birth mother is a donkey and the</b> animal <b>born is a donkey.</b> <b>And what</b> is the halakhic status of offspring that are unlike the mother animal <b>with regard to</b> their <b>consumption?</b> In the case of <b>a kosher animal that gave birth to a non-kosher animal of sorts,</b> its <b>consumption is permitted. And</b> in the case of <b>a non-kosher</b> animal <b>that gave birth to a kosher animal of sorts,</b> its <b>consumption is prohibited.</b> This is <b>because that which emerges from the non-kosher</b> animal <b>is non-kosher and that which emerges from the kosher</b> animal <b>is kosher.</b> In the case of <b>a non-kosher fish that swallowed a kosher fish, consumption</b> of the kosher fish is <b>permitted. And</b> in the case of <b>a kosher</b> fish <b>that swallowed a non-kosher fish, consumption</b> of the non-kosher fish is <b>prohibited due to</b> the fact <b>that</b> the host fish <b>is not</b> the place of <b>its development.</b>",
+            "In the case of <b>a female donkey that had not</b> previously <b>given birth and</b> now <b>gave birth to two male</b> offspring, as there is no doubt that one of them is firstborn, its owner <b>gives one lamb to the priest</b> in redemption of that firstborn. If it gave birth to <b>a male and a female</b> and it is not known which was born first, <b>he designates one lamb</b> as firstborn in case the male was born first. Nevertheless, since it is merely a monetary debt to the priest, the burden of proof rests upon the claimant, in this case the priest. Due to that uncertainty, the priest can offer no proof and the owner keeps the lamb <b>for himself.</b> If an individual has two donkeys, and both of <b>his two donkeys had not</b> previously <b>given birth and they</b> now <b>gave birth to two males,</b> one each, the owner <b>gives two lambs to the priest.</b> If they together gave birth to <b>a male and a female or</b> to <b>two males and a female, he gives one lamb to the priest,</b> as one of the males is certainly a firstborn. If they together gave birth to <b>two females and a male or</b> to <b>two males and two females, the priest receives nothing,</b> as perhaps the two firstborn were females.",
+            "If <b>one</b> of his donkeys <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth and</b> they now together <b>gave birth to two males,</b> the owner <b>gives one lamb to the priest</b> as redemption for the firstborn male. If they together gave birth to <b>a male and a female he designates one lamb for himself,</b> as it is uncertain whether or not the male was a firstborn and the burden of proof rests upon the claimant. From where is it derived that the firstborn of a donkey is redeemed with a lamb? It is derived from a verse, <b>as it is stated: “And you shall redeem the firstborn of a donkey with a lamb [<i>seh</i>]”</b> (Exodus 34:20). The owner may give a lamb either <b>from sheep or from goats;</b> from <b>males or females,</b> from <b>older or younger</b> animals, and from <b>unblemished or blemished</b> animals. If the priest returns the lamb to the owner, he <b>may redeem</b> firstborn donkeys <b>with it many times.</b> In a case where he designates a lamb due to uncertainty and keeps it for himself, it is his in every sense. Consequently, <b>it enters the pen in order to be tithed</b> with the other non-sacred animals (see Leviticus 27:32), <b>and if it dies, one may derive benefit from its</b> carcass.",
+            "<b>One may not redeem</b> a firstborn donkey, <b>neither with a calf, nor with an undomesticated animal, nor with a slaughtered</b> animal, <b>nor with a <i>tereifa</i>, nor with a hybrid</b> of a sheep and a goat, <b>nor with a <i>koy</i>,</b> which is an animal with regard to which it is uncertain whether it is domesticated or undomesticated. <b>And Rabbi Eliezer deems it permitted</b> to redeem a firstborn donkey <b>with a hybrid</b> of a sheep and a goat, <b>because it is a lamb,</b> i.e., that hybrid has the status of a lamb, <b>but prohibits</b> redeeming it <b>with a <i>koy</i>, because its</b> status is <b>uncertain.</b> If one <b>gave</b> the firstborn donkey <b>to a priest, the priest may not keep it unless</b> he first <b>designates a lamb in its stead</b> for redemption.",
+            "In the case of <b>one who designates</b> a lamb for the <b>redemption of a firstborn donkey and</b> the lamb <b>dies, Rabbi Eliezer says:</b> The owner <b>bears</b> financial <b>responsibility</b> and must give the priest another lamb in its place. This is <b>like</b> the case of the <b>five <i>sela</i></b> for redemption <b>of</b> a firstborn <b>son,</b> where if the money is lost before one gives it to the priest, he must give the priest another five <i>sela</i>. <b>And the Rabbis say:</b> The owner <b>does not bear</b> financial <b>responsibility.</b> This is <b>like</b> the case of money designated for <b>redemption of second-tithe</b> produce, where once the owner designates the money for redemption, the produce is desanctified. <b>Rabbi Yehoshua and Rabbi Tzadok testified about</b> a lamb designated for <b>redemption of a firstborn donkey that died, that the priest has nothing here,</b> i.e., in such a case, as the firstborn donkey has already been redeemed, and the owner no longer bears financial responsibility for the dead lamb, in accordance with the opinion of the Rabbis. If after the lamb was designated, <b>the firstborn donkey died, Rabbi Eliezer says:</b> The donkey <b>must be buried, and</b> the owner is <b>permitted to</b> derive <b>benefit from the lamb. And the Rabbis say:</b> It <b>does not need to be buried, and the lamb</b> is given <b>to the priest.</b>",
+            "If <b>one did not wish to redeem</b> the firstborn donkey, <b>he breaks its neck from behind and buries it. The mitzva of redeeming</b> the firstborn donkey <b>takes precedence over the mitzva of breaking the neck, as it is stated: “If you will not redeem it, then you shall break its neck”</b> (Exodus 13:13). The mishna proceeds to enumerate other mitzvot in which one option takes precedence over another. <b>The mitzva of designating</b> a Hebrew maidservant to be betrothed to her master <b>takes precedence over the mitzva of redeeming</b> the maidservant from her master with money, <b>as it is stated:</b> “If she does not please her master, <b>who has not betrothed her to himself, then he shall let her be redeemed”</b> (Exodus 21:8). <b>The mitzva of levirate marriage takes precedence over the mitzva of <i>ḥalitza</i>,</b> which dissolves the levirate bond, as it is stated: “And if the man does not wish to take his brother’s wife” (Deuteronomy 25:7). The mishna adds: This was the case <b>initially, when</b> people <b>would intend</b> that their performance of levirate marriage be <b>for the sake of the mitzva. But now that they do not intend</b> that their performance of levirate marriage be <b>for the sake of the mitzva,</b> but rather for reasons such as the beauty of the <i>yevama</i> or for financial gain, the Sages <b>said</b> that <b>the mitzva of <i>ḥalitza</i> takes precedence over the mitzva of levirate marriage.</b> With regard to a non-kosher animal that was consecrated to the Temple, <b>the mitzva of redemption by the owner</b> who consecrated it <b>takes precedence over</b> redemption by <b>any</b> other <b>person, as it is stated:</b> “And if it is of a non-kosher animal…<b>and if it is not redeemed, it shall be sold according to your valuation”</b> (Leviticus 27:27)."
+        ],
+        [
+            "With regard to <b>one who purchases the fetus of a cow</b> that <b>belongs to a gentile; one who sells</b> the fetus of his cow <b>to</b> a gentile, <b>even though one is not permitted</b> to sell a large animal to a gentile; <b>one who enters into a partnership with</b> a gentile with regard to a cow or its fetus; <b>one who receives</b> a cow <b>from</b> a gentile to tend to it in exchange for partnership in its offspring; <b>and one who gives</b> his cow to a gentile <b>in receivership,</b> so that the gentile owns a share of the cow’s offspring; in all of these cases, one is <b>exempt from</b> the obligation of redeeming <b>the firstborn</b> offspring, <b>as it is stated:</b> “I sanctified to Me all the firstborn <b>in Israel,</b> both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, <b>but not upon others.</b> If the firstborn belongs even partially to a gentile, the sanctity of firstborn does not apply to it. The mishna continues: <b>The priests and the Levites are obligated</b> in the mitzva, i.e., their animals have firstborn sanctity, <b>as they were not exempted from</b> the mitzva of the male <b>firstborn of a kosher animal; rather,</b> they were exempted only <b>from redemption of the</b> firstborn <b>son and from</b> the redemption of <b>the firstborn donkey.</b>",
+            "<b>All sacrificial</b> animals in <b>which a permanent blemish preceded their consecration</b> do not assume inherent sanctity and only their value is consecrated, <b>and</b> once <b>they were redeemed,</b> they <b>are obligated in</b> the mitzva of <b>a firstborn,</b> i.e., their offspring are subject to being counted a firstborn, <b>and in the</b> priestly <b>gifts</b> of the foreleg, the jaw, and the maw, <b>and they can emerge</b> from their sacred status and assume complete <b>non-sacred</b> status in order <b>to be shorn and to be utilized for labor.</b> And <b>their offspring and their milk are permitted after their redemption.</b> <b>And one who slaughters them outside</b> the Temple courtyard is <b>exempt</b> from <i>karet</i>, <b>and</b> those animals <b>do not render</b> an animal that was <b>a substitute</b> for them consecrated. <b>And if</b> these animals <b>died</b> before they were redeemed, <b>they may be redeemed</b> and fed to dogs, and they do not require burial, <b>except for the firstborn and the</b> animal <b>tithe.</b> With regard to these two types of offerings, even if they were blemished before they became consecrated they assume inherent sanctity, like other offerings that were consecrated and subsequently became blemished.",
+            "<b>And all</b> sacrificial animals <b>whose consecration preceded their blemish, or</b> who had <b>a temporary blemish</b> prior <b>to their consecration and afterward developed a permanent blemish and they were redeemed, they are exempt from,</b> i.e., their offspring are not counted, <b>a firstborn, and from the gifts</b> of the foreleg, the jaw, and the maw, <b>and they do not</b> completely <b>emerge</b> from their sacred status and assume <b>non-sacred</b> status in order <b>to be shorn and to be utilized for labor.</b> And <b>their offspring,</b> which were conceived prior to redemption, <b>and their milk, are prohibited after their redemption. And one who slaughters them outside</b> the Temple courtyard is <b>liable</b> to receive <i>karet</i>, <b>and</b> those animals <b>render</b> an animal that was <b>a substitute</b> for them consecrated. <b>And if</b> these animals <b>died</b> before they were redeemed, they may not be redeemed and fed to dogs; rather, <b>they must be buried.</b>",
+            "With regard to <b>one who receives</b> animals as part of <b>a guaranteed investment from a gentile,</b> i.e., the Jew receives the animals to raise them and commits to pay a fixed price at a later date even if they die or their value decreases, and the offspring born in the interim are divided between the gentile and the Jew, <b>their</b> direct <b>offspring are exempt</b> from the mitzva of the firstborn if they give birth to a male, but <b>the offspring of their</b> direct <b>offspring are obligated</b> in the mitzva of the firstborn if they gave birth to a male. If the Jew <b>established their offspring in place of their mothers</b> for collection in case the mothers die, <b>the offspring of</b> their direct <b>offspring are exempt and the offspring of the offspring of</b> their direct <b>offspring are obligated. Rabban Shimon ben Gamliel says: Even until ten</b> generations, the offspring are <b>exempt, as they</b> all serve <b>as a guarantee for the gentile,</b> because if he does not receive the fixed payment for the animal, he will collect his debt from any offspring born to it or its offspring.",
+            "<b>A ewe that gave birth to a goat of sorts and a goat that gave birth to a ewe of sorts are exempt</b> from the mitzva of the <b>firstborn. And if</b> the offspring <b>has some of the characteristics</b> of its mother, it is <b>obligated</b> in the mitzva of firstborn.",
+            "In the case of <b>a ewe that had not</b> previously <b>given birth, and it gave birth to two males and both their heads emerged as one, Rabbi Yosei HaGelili says: Both of them</b> are given <b>to the priest, as it is stated</b> in the plural: “Every firstborn that you have of animals, <b>the males shall be to the Lord”</b> (Exodus 13:12). <b>And the Rabbis say:</b> It is <b>impossible</b> for two events <b>to coincide precisely,</b> i.e., their births were not at precisely the same time. <b>Rather,</b> one preceded the other, and therefore <b>one</b> of the males is given <b>to</b> the owner <b>and one to the priest.</b> <b>Rabbi Tarfon says: The priest chooses the better</b> of the two. <b>Rabbi Akiva says: They assess</b> the value of the lambs <b>between them</b> and the priest takes the leaner of the two, as will be explained in the Gemara. <b>And</b> with regard to <b>the second</b> lamb that remains in the possession of the owner, since he may not partake of it due to its uncertain status as a firstborn, it <b>must graze until it becomes blemished,</b> at which point he may slaughter and eat it. <b>And</b> when he slaughters the animal he is <b>obligated to</b> have <b>the gifts</b> of the priesthood taken from it, i.e., the gifts that one is required to give a priest from a non-sacred animal: The foreleg, the jaw, and the maw. <b>And Rabbi Yosei deems</b> him <b>exempt</b> from giving those gifts. If <b>one of</b> the two born together <b>died, Rabbi Tarfon says:</b> The priest and the owner <b>divide</b> the remaining lamb. <b>Rabbi Akiva says:</b> Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as <b>the burden of proof rests upon the claimant.</b> If <b>a male and a female</b> offspring were born together, everyone agrees that <b>the priest has nothing here.</b>",
+            "If <b>one’s two ewes had not</b> previously <b>given birth and they gave birth to two males, both of them</b> are given <b>to the priest,</b> as each is its mother’s firstborn. If one gave birth to <b>a male and</b> the other to <b>a female, the male</b> is given <b>to the priest,</b> as it is its mother’s firstborn. If they gave birth to <b>two males and a female, one</b> of the males is kept <b>by him and one</b> is given <b>to the priest. Rabbi Tarfon says: The priest chooses the better</b> of the two. <b>Rabbi Akiva says: They assess</b> the value of the lambs <b>between them,</b> and the priest takes the leaner of the two. <b>And the second</b> lamb must <b>graze until it becomes blemished,</b> at which point the owner may slaughter and eat it. <b>And</b> when the owner slaughters the animal, he is <b>obligated to</b> have <b>gifts</b> of the priesthood, i.e., the foreleg, the jaw, and the maw, taken from it. <b>Rabbi Yosei deems</b> him <b>exempt</b> from giving the gifts. If <b>one of</b> the two born together <b>died, Rabbi Tarfon says:</b> The priest and the owner <b>divide</b> the value of the remaining lamb. <b>Rabbi Akiva says:</b> Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as <b>the burden of proof rests upon the claimant.</b> If they gave birth to <b>two females and a male or</b> to <b>two males and two females, the priest has nothing here,</b> as perhaps both ewes gave birth to females first.",
+            "If <b>one</b> of his ewes <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth, and they gave birth to two males, one</b> of the males is kept <b>by him and one</b> is given <b>to the priest. Rabbi Tarfon says: The priest chooses the better</b> of the two. <b>Rabbi Akiva says: They assess</b> the value of the lambs <b>between them</b> and the priest takes the leaner of the two. <b>And the second</b> lamb must <b>graze until it becomes blemished,</b> at which point he may slaughter and eat it. <b>And</b> when he slaughters the animal he <b>is obligated to</b> have <b>gifts</b> of the priesthood taken from it. <b>Rabbi Yosei deems</b> him <b>exempt</b> him from giving those gifts, <b>as Rabbi Yosei says:</b> With regard to <b>any</b> animal <b>whose replacements are in the possession of a priest,</b> its owner <b>is exempt from</b> the mitzva of giving <b>the</b> priestly <b>gifts. And Rabbi Meir deems</b> him <b>obligated</b> to give the gifts. If <b>one of</b> the animals <b>died, Rabbi Tarfon says:</b> The priest and the owner <b>divide</b> the value of the remaining lamb. <b>Rabbi Akiva says:</b> Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as <b>the burden of proof rests upon the claimant.</b> If <b>a male and a female</b> offspring were born together, everyone agrees that <b>the priest has nothing here,</b> as perhaps the one that had already given birth bore the male, and the one that had not given birth bore the female, in which case neither of the animals would have firstborn status.",
+            "With regard to an animal <b>born by caesarean section and</b> the offspring <b>that follows it,</b> since there is uncertainty whether each is a firstborn, neither is given to the priest. <b>Rabbi Tarfon says: Both of them must graze until they become unfit, and they may be eaten in their blemished</b> state <b>by their owner. Rabbi Akiva says: Neither of them is firstborn; the first because it is not</b> the one <b>that opens the womb</b> (see Exodus 13:12), as this animal did not itself open the womb, <b>and the second because</b> the <b>other</b> one <b>preceded it.</b>"
+        ],
+        [
+            "In the case of <b>one who purchases</b> a female <b>animal from a gentile and does not know whether it had</b> previously <b>given birth</b> or <b>whether it had not</b> previously <b>given birth,</b> and after the purchase the animal gave birth to a male, <b>Rabbi Yishmael says:</b> If the mother was <b>a goat within its first year</b> the male offspring <b>certainly</b> is given <b>to the priest,</b> as it definitely never gave birth previously. <b>From that</b> point <b>forward,</b> i.e., if the mother is older than that, its offspring’s status as a firstborn is <b>uncertain.</b> If it was <b>a ewe within its second year</b> the male offspring <b>certainly</b> is given <b>to the priest; from that</b> point <b>forward</b> an offspring’s status is <b>uncertain.</b> If it was <b>a cow or a donkey within its third year</b> the male offspring <b>certainly</b> is given <b>to the priest; from that</b> point <b>forward</b> the offspring’s status is <b>uncertain.</b> <b>Rabbi Akiva said to him: Were an animal exempted only by</b> giving birth to <b>an offspring</b> and in no other manner the <i>halakha</i> would be <b>in accordance with your statement. But</b> the Sages <b>said: An indication of the offspring in a small animal</b> is <b>a murky discharge</b> from the womb, which indicates the animal had been pregnant, and therefore exempts subsequent births from the mitzva of the firstborn. The indication <b>in a large</b> animal is the emergence of <b>an afterbirth, and</b> the indication <b>in a woman</b> is <b>a fetal sac or an afterbirth.</b> Since these can be produced even within a year, it cannot be assumed that an animal in its first year is definitely subject to the mitzva of the firstborn. Rabbi Akiva continues: Rather, <b>this is the principle:</b> In <b>any</b> case <b>where it is known that</b> the animal <b>had</b> previously <b>given birth, the priest has nothing here. And</b> in <b>any</b> case <b>where it is known that</b> the animal <b>had not</b> previously <b>given birth, that</b> is given <b>to the priest. And if it is uncertain, it may be eaten in its blemished</b> state <b>by the owner.</b> <b>Rabbi Eliezer ben Ya’akov says:</b> In the case of <b>a large animal that expelled a mass of</b> congealed <b>blood, that</b> mass <b>must be buried.</b> The reason is that perhaps there was a male fetus there which was consecrated as a firstborn when it emerged, <b>and</b> the animal <b>is exempt from</b> having any future offspring counted <b>a firstborn.</b>",
+            "<b>Rabban Shimon ben Gamliel says:</b> In the case of <b>one who purchases a nursing</b> female <b>animal from a gentile, he</b> does <b>not</b> need <b>to be concerned,</b> i.e., take into account the possibility, that <b>perhaps it was</b> nursing <b>the offspring of another</b> animal. Rather, the buyer may assume it had previously given birth. In the case of one who <b>enters amid his flock and sees</b> mother animals <b>that gave birth for the first time</b> that were <b>nursing, and</b> also sees mother animals <b>that gave birth not for the first time</b> that were also <b>nursing, he</b> does <b>not</b> need <b>to be concerned</b> that <b>perhaps the offspring of this</b> animal <b>came to that</b> animal to be nursed, or that <b>perhaps the offspring of that</b> animal <b>came to this</b> animal to be nursed.",
+            "<b>Rabbi Yosei ben HaMeshullam says:</b> Since it is prohibited by Torah law to shear a firstborn, as it states: “And you shall not shear the firstborn of your flock” (Deuteronomy 15:19), <b>one who is slaughtering a firstborn,</b> and must clear hair or wool from the area of the neck in order to facilitate proper slaughter, <b>clears space</b> by uprooting the hair <b>with a cleaver [<i>bekofitz</i>] from here and from there,</b> on either side of the neck, although he thereby <b>plucks</b> out <b>the hair.</b> He may clear space in this manner <b>provided that he does not move</b> the plucked hair <b>from its place;</b> it must remain intermingled with the rest of the hair so it will appear that he did not shear the animal. <b>And likewise, one plucks the hair</b> to enable one of the Sages <b>to examine the place of a blemish</b> and thereby determine whether it is permitted to slaughter the firstborn outside the Temple.",
+            "With regard to <b>the hair of a blemished firstborn</b> animal <b>that shed</b> from the animal, <b>and which one placed in a compartment</b> for safekeeping, <b>and thereafter he slaughtered</b> the animal; given that after the animal dies he is permitted to derive benefit from the hair the animal had on its body when it died, what is the halakhic status of hair that shed from the animal while it was alive? <b>Akavya ben Mahalalel deems</b> its use <b>permitted,</b> <b>and the Rabbis deem</b> its use <b>prohibited;</b> this is <b>the statement of Rabbi Yehuda. Rabbi Yosei said to him:</b> It was <b>not with regard to that</b> case <b>that Akavya ben Mahalalel deemed</b> use of the wool permitted. <b>Rather,</b> it was in the case of <b>the hair of a blemished</b> firstborn animal <b>that shed</b> from the animal <b>which one placed in a compartment and thereafter</b> the animal <b>died.</b> It was <b>in that</b> case that <b>Akavya ben Mahalalel deems</b> use of the wool <b>permitted, and the Rabbis deem</b> its use <b>prohibited</b> even after its death. With regard to <b>wool that is dangling from a firstborn</b> animal, i.e., which was not completely shed, <b>that which appears</b> to be part <b>of the fleece</b> is <b>permitted</b> when the animal is shorn after its death, <b>and that which does not appear</b> to be part <b>of the fleece</b> is <b>prohibited.</b>"
+        ],
+        [
+            "<b>Until when must an Israelite tend to</b> and raise <b>a firstborn</b> animal before giving it to the priest? <b>With regard to a small animal,</b> e.g., a sheep or goat, it is <b>thirty days, and with regard to a large animal,</b> e.g., cattle, it is <b>fifty days. Rabbi Yosei says: With regard to a small animal,</b> it is <b>three months.</b> If <b>the priest said to</b> the owner <b>within that period: Give it to me, that</b> owner <b>may not give it to him. And if it is a blemished</b> firstborn <b>and</b> the priest <b>said to him: Give it to me so I may eat it,</b> it is <b>permitted</b> for the owner to give it to him. <b>And at the time</b> that <b>the Temple</b> is standing, <b>if it is unblemished</b> and the priest <b>said to him: Give it to me and I will sacrifice it,</b> it is <b>permitted</b> for the owner to give it to him. <b>The firstborn</b> animal <b>is eaten year by year,</b> i.e., within its first year, <b>whether</b> it is <b>blemished</b> or <b>whether</b> it is <b>unblemished, as it is stated: “You shall eat it before the Lord your God year by year”</b> (Deuteronomy 15:20). ",
+            "If <b>a blemish developed within its</b> first <b>year,</b> it is permitted for the owner <b>to maintain</b> the animal for the <b>entire twelve months.</b> If a blemish developed <b>after twelve months</b> have passed, it is permitted for the owner <b>to maintain</b> the animal for <b>only thirty days.</b> ",
+            "In the case of <b>one who slaughters the firstborn</b> animal <b>and</b> only then <b>shows its blemish</b> to an expert to determine whether it is a blemish, and it was established by the expert that it is in fact a blemish that renders its slaughter permitted, <b>Rabbi Yehuda deems</b> it <b>permitted</b> for a priest to derive benefit from the firstborn. <b>Rabbi Meir says: Since it was slaughtered not according to</b> the ruling of <b>an expert,</b> it is <b>prohibited.</b> ",
+            "In a case involving <b>one who is not an expert, and he examined the firstborn</b> animal <b>and it was slaughtered on the basis of his</b> ruling, <b>that</b> animal <b>must be buried,</b> and the non-expert <b>must pay</b> compensation to the priest <b>from his property.</b> Apropos the previous mishna, which taught that a judge who was an expert for the court and who erred is exempt from payment, this mishna teaches: There was <b>an incident involving a cow whose womb was removed,</b> and when Rabbi Tarfon was consulted he ruled that it is an animal with a wound that will cause it to die within twelve months [<i>tereifa</i>], which is forbidden for consumption. <b>And</b> based on the ruling of <b>Rabbi Tarfon,</b> the questioner <b>fed it to the dogs. And the incident came before the Sages</b> of the court <b>in Yavne, and they ruled</b> that such an animal is <b>permitted</b> and is not a <i>tereifa</i>. <b>And Theodosius [<i>Todos</i>] the doctor said: A cow or pig does not emerge from Alexandria of Egypt unless</b> the residents <b>sever its womb so that it will not give birth</b> in the future. The breeds of cows and pigs in Alexandria were of exceptional quality and the people of Alexandria did not want them reproduced elsewhere. The fact that these animals lived long lives after their wombs were removed proves that the hysterectomy did not render them <i>tereifot</i>. Upon hearing this, <b>Rabbi Tarfon said: Your donkey is gone, Tarfon,</b> as he believed he was required to compensate the owner for the cow that he ruled to be a <i>tereifa</i>. <b>Rabbi Akiva said to him: Rabbi Tarfon, you are an expert for</b> the <b>court, and any expert for</b> the <b>court is exempt from</b> liability <b>to pay.</b> ",
+            "In the case of an individual <b>who takes payment to be one who examines firstborn</b> animals to determine whether they are blemished, <b>one may not slaughter</b> the firstborn <b>on the basis of his</b> ruling, <b>unless he was an expert</b> <b>like Ila in Yavne, whom the Sages in Yavne permitted to take</b> a wage of <b>four <i>issar</i> for</b> issuing a ruling concerning <b>a small animal and six</b> <i>issar</i> <b>for</b> issuing a ruling concerning <b>a large animal.</b> They permitted this provided that he would be paid <b>whether</b> it turned out that the firstborn was <b>unblemished or whether</b> it was <b>blemished.</b>",
+            "In the case of <b>one who takes his wages to judge</b> cases, <b>his rulings are void.</b> In the case of one who takes wages <b>to testify, his testimonies are void.</b> With regard to one who takes wages <b>to sprinkle</b> the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, <b>and</b> one who takes wages <b>to sanctify</b> those waters, the halakhic status of <b>his water is</b> that of <b>cave water, and</b> the status of <b>his ashes is</b> that of mere <b>burnt ashes.</b> Although taking actual wages is prohibited, <b>if</b> the one examining the firstborn, or the judge, or the witness, <b>was a priest,</b> and the one who requires his services <b>rendered him impure</b> and prevented him <b>from</b> partaking of <b>his <i>teruma</i>,</b> that person <b>must provide</b> the priest <b>with food, drink, and</b> oil for <b>smearing</b> on his body from his own non-sacred property. <b>And likewise if</b> the one examining the firstborn, or the judge, or the witness, <b>was an elderly person,</b> the one who requires his services <b>transports him on a donkey. And</b> in all these cases, although it is prohibited to take wages, the one who requires his services <b>gives him his wages like</b> the wages of <b>a laborer,</b> as he was unable to perform his usual labor that day.",
+            "In the case of <b>one who is suspect with regard to firstborn</b> animals of slaughtering them and selling their meat when it is prohibited to do so, <b>one may neither purchase</b> meat <b>from him,</b> including <b>even deer meat, nor</b> may one purchase from him <b>hides that are not tanned. Rabbi Eliezer says: One</b> may <b>purchase hides of female animals from him,</b> as the <i>halakhot</i> of firstborn animals are in effect only with regard to males. <b>And one</b> may <b>not purchase bleached or dirty wool from him. But one</b> may <b>purchase spun</b> thread <b>from him, and</b> all the more so may one purchase <b>garments</b> from him.",
+            "In the case of <b>one who is suspect with regard to the Sabbatical</b> Year, i.e., of sowing or engaging in commerce with Sabbatical-Year produce, <b>one may not purchase flax from him, and</b> this applies <b>even</b> to <b>combed</b> flax, in which much labor and exertion was invested. <b>But one</b> may <b>purchase spun</b> thread <b>and woven</b> fabric <b>from</b> such individuals.",
+            " In the case of <b>one who is suspect with regard to selling <i>teruma</i> under the guise of non-sacred</b> produce, <b>one</b> may <b>not purchase even water and salt from him;</b> this is <b>the statement of Rabbi Yehuda. Rabbi Shimon says: One</b> may <b>not purchase from him any</b> item <b>that has relevance to <i>teruma</i> and tithes.</b> However, one may purchase water and salt from him, as <i>teruma</i> and tithes do not apply to them.",
+            "<b>One who is suspect with regard to the Sabbatical</b> Year <b>is not suspect with regard to tithes;</b> and likewise, <b>one who is suspect with regard to tithes is not suspect with regard to the Sabbatical</b> Year. <b>One who is suspect with regard to this,</b> the Sabbatical Year, <b>or with regard to that,</b> tithes, is <b>suspect with regard to</b> selling ritually impure foods as though they were <b>ritually pure</b> items. <b>But there are those who are suspect with regard to ritually pure</b> items <b>who are not suspect with regard to this,</b> the Sabbatical Year, <b>nor with regard to that,</b> tithes. <b>This is the principle</b> with regard to these matters: Anyone <b>who is suspect with regard to</b> a specific <b>matter</b> may <b>neither adjudicate</b> cases <b>nor testify</b> in cases involving that matter."
+        ],
+        [
+            "With regard to <b>all disqualified consecrated</b> animals that were disqualified for sacrifice due to blemishes and were redeemed, all <b>benefit</b> accrued from <b>their</b> sale belongs <b>to the Temple</b> treasury. In order to ensure that the Temple treasury will not suffer a loss, these animals <b>are sold in the butchers’ market [<i>ba’itliz</i>] and slaughtered in the butchers’ market,</b> where the demand is great and the price is consequently higher. <b>And</b> their meat <b>is weighed</b> and sold <b>by the <i>litra</i>,</b> in the manner that non-sacred meat is sold. This is the <i>halakha</i> with regard to all consecrated animals <b>except for the firstborn</b> offering <b>and</b> an animal <b>tithe</b> offering. When these become blemished and their slaughter is permitted, they are sold and slaughtered only in the owner’s house and are not weighed; rather, they are sold by estimate. The reason is <b>that</b> all <b>benefit</b> accrued from <b>their</b> sale belongs <b>to the owner,</b> i.e., the priest in the case of the firstborn and the owner in the case of the animal tithe offering. It is not permitted to treat disqualified consecrated animals as one treats non-sacred animals merely to guarantee that the owner will receive the optimal price. This is in contrast to <b>disqualified consecrated</b> animals, where all <b>benefit</b> accrued from <b>their</b> sale belongs <b>to the Temple</b> treasury, and therefore the animal is sold in the market to ensure that the optimal price is received. <b>And</b> although the meat of the firstborn is not weighed and sold by the <i>litra</i>, nevertheless, if one has non-sacred meat weighing one hundred dinars, <b>one may weigh one portion</b> of non-sacred meat <b>against one portion</b> of the meat <b>of the firstborn,</b> because that is unlike the manner in which non-sacred meat is weighed.",
+            "<b>Beit Shammai say: An Israelite cannot be counted with the priest to</b> partake of a blemished <b>firstborn. And Beit Hillel deem</b> it <b>permitted</b> for him to partake of it, <b>and</b> they deem it permitted <b>even</b> for <b>a gentile</b> to partake of a blemished firstborn. With regard to <b>a firstborn</b> animal <b>that was congested with</b> excess <b>blood, even</b> if the animal will <b>die</b> if one does not let the excess blood, <b>one may not let its blood,</b> as this might cause a blemish, and it is prohibited to cause a blemish on consecrated animals. This is <b>the statement of Rabbi Yehuda. And the Rabbis say: One may let</b> the blood <b>provided that he will not cause a blemish</b> while doing so, <b>and if he caused a blemish, the animal may not be slaughtered on</b> account of <b>that</b> blemish. Since he was the cause of the blemish, he may not slaughter the animal until it develops a different, unrelated blemish. <b>Rabbi Shimon says: One may let</b> the blood <b>even if he</b> thereby <b>causes a blemish</b> in the animal.",
+            "In the case of <b>one who slits [<i>hatzorem</i>] the ear of a firstborn</b> offering, <b>that</b> person <b>may never slaughter</b> that animal. This is <b>the statement of Rabbi Eliezer. And the Rabbis say:</b> If <b>another blemish</b> later <b>develops in</b> the firstborn, <b>he may slaughter</b> the animal <b>on</b> account of that second blemish. There was <b>an incident involving an old ram whose hair was</b> long and <b>dangling,</b> because it was a firstborn offering. <b>And one</b> Roman <b>quaestor [<i>kastor</i>] saw it and said</b> to its owner: <b>What is the status [<i>tivo</i>] of this</b> animal that you allowed it to grow old and you did not slaughter it? <b>They said to him:</b> It <b>is a firstborn</b> offering, <b>and</b> therefore <b>it may be slaughtered only if it has a blemish.</b> The quaestor <b>took a dagger [<i>pigom</i>] and slit its ear. And the incident came before</b> the <b>Sages</b> for a ruling, <b>and they deemed</b> its slaughter <b>permitted. And after</b> the Sages <b>deemed</b> its slaughter <b>permitted,</b> the quaestor <b>went and slit the ears of other firstborn</b> offerings, <b>but</b> in these cases the Sages <b>deemed</b> their slaughter <b>prohibited,</b> despite the fact that they were now blemished. <b>One time children were playing in the field and they tied the tails of lambs to each other, and the tail of one of them was severed, and it was a firstborn</b> offering. <b>And the incident came before the Sages</b> for a ruling <b>and they deemed</b> its slaughter <b>permitted.</b> The people who <b>saw that they deemed</b> its slaughter <b>permitted went and tied the tails of other firstborn</b> offerings, <b>and</b> the Sages <b>deemed</b> their slaughter <b>prohibited. This</b> is <b>the principle:</b> With regard to <b>any</b> blemish <b>that is</b> caused <b>intentionally,</b> the animal’s slaughter is <b>prohibited;</b> if the blemish is caused <b>unintentionally,</b> the animal’s slaughter is <b>permitted.</b>",
+            "If one’s <b>firstborn</b> offering <b>was pursuing him,</b> and <b>he kicked</b> the animal <b>and caused a blemish in it, he may slaughter</b> the animal <b>on</b> account of <b>that</b> blemish. With regard to <b>all the blemishes that are capable of being brought about by a person, Israelite shepherds are deemed credible</b> to testify that the blemishes were not caused intentionally. But <b>priest-shepherds are not deemed credible,</b> as they are the beneficiaries if the firstborn is blemished. <b>Rabban Shimon ben Gamliel says:</b> A priest is <b>deemed credible</b> to testify <b>about</b> the firstborn <b>of another, but is not deemed credible</b> to testify <b>about</b> the firstborn belonging <b>to him. Rabbi Meir says:</b> A priest <b>who is suspect about the matter</b> of causing a blemish may <b>neither adjudicate nor testify</b> in cases involving that matter, even on behalf of another.",
+            "<b>A priest is deemed credible to say: I showed this firstborn</b> animal to an expert <b>and</b> he ruled that <b>it is blemished.</b> <b>Everyone is deemed credible</b> to testify <b>about the blemishes of</b> an animal <b>tithe</b> offering, even the owner who is the beneficiary of a ruling that it is blemished. With regard to <b>a firstborn</b> animal <b>whose eye was blinded or whose foreleg was severed or whose hind leg was broken,</b> all of which obviously render the animal permanently blemished, that animal <b>may be slaughtered on the basis of</b> the ruling of <b>three</b> regular Jews <b>who attend the synagogue,</b> and it does not require a ruling by one of the Sages. <b>Rabbi Yosei</b> disagrees and <b>says: Even if there is</b> a court of <b>twenty-three</b> Sages <b>there, it may be slaughtered only on the basis of</b> the ruling of <b>an expert</b> in judging blemishes.",
+            "In the case of <b>one who slaughters a firstborn</b> animal and sells its meat, <b>and it was discovered that he did not</b> initially <b>show it</b> to one of the Sages, the <i>halakha</i> is that it was actually prohibited to derive any benefit from the meat. In that case, <b>what</b> the buyers <b>ate, they ate, and</b> the Sages penalized the seller in that <b>he must return the money to them,</b> which they paid for the meat that they ate. <b>And</b> with regard to <b>that which they did not eat,</b> that <b>meat must be buried, and he must return the money</b> that they paid for the meat that they did not eat. <b>And likewise,</b> in the case of <b>one who slaughters a cow and sells it, and it was discovered that it is a <i>tereifa</i>, what</b> the buyers <b>ate, they ate, and what they did not eat, they must return the meat to</b> the seller, who may sell it to a gentile or feed it to the dogs, <b>and he must return the money to</b> the buyers. If the buyers <b>sold it to gentiles or cast it to the dogs, they pay</b> the seller <b>the value of a <i>tereifa</i>,</b> which is less than the value of kosher meat, and the seller refunds the balance to the buyers."
+        ],
+        [
+            "<b>For these blemishes, one may slaughter the firstborn</b> animal outside the Temple: If the firstborn’s <b>ear was damaged</b> and lacking <b>from the cartilage [<i>haḥasḥus</i>], but not</b> if <b>the skin</b> was damaged; and likewise, if the ear <b>was split, although it is not lacking;</b> or if the ear <b>was pierced</b> with a hole <b>the size of a bitter vetch,</b> which is a type of legume; <b>or</b> if it was an ear <b>that</b> is <b>desiccated. What is a desiccated</b> ear that is considered a blemish? It is <b>any</b> ear <b>that</b> if <b>it is pierced it does not discharge a drop of blood. Rabbi Yosei ben HaMeshullam says: Desiccated</b> means that the ear is so dry <b>that it will crumble</b> if one touches it.",
+            "For these blemishes of the eye, one may slaughter the firstborn animal outside the Temple: <b>The eyelid that was pierced,</b> an eyelid <b>that was damaged</b> and is lacking, or an eyelid <b>that was split;</b> and likewise, one may slaughter a firstborn animal outside the Temple <b>if</b> there was <b>in his eye a cataract, a <i>tevallul</i>,</b> or a growth in the shape of <b>a snail, a snake,</b> or <b>a berry</b> that covers the pupil. <b>What is a <i>tevallul</i>?</b> It is <b>a white</b> thread <b>that bisects the iris and enters the black</b> pupil. If it is <b>a black</b> thread that bisects the iris and <b>enters the white</b> of the eye it <b>is not a blemish.</b>",
+            "<b>Pale spots</b> on the eye <b>and tears</b> streaming from the eye <b>that are constant</b> are blemishes that enable the slaughter of the firstborn. <b>Which are the pale spots that are constant?</b> They are <b>any</b> spots <b>that persisted</b> for <b>eighty days. Rabbi Ḥananya ben Antigonus said: One examines it three times within eighty days.</b> Only if the spots are found during all three examinations are they considered constant. <b>And these are the constant tears,</b> i.e., this is how it is known whether the blemish is temporary or permanent: In a case where the animal <b>ate,</b> for medicinal purposes, <b>moist</b> fodder <b>and dry</b> fodder <b>from</b> a field watered exclusively with <b>rain,</b> or if the animal ate <b>moist</b> fodder <b>and dry</b> fodder <b>from</b> an <b>irrigated</b> field, <b>or</b> even if the animal did not eat them together but <b>ate the dry</b> fodder <b>and thereafter</b> ate <b>the moist</b> fodder, and the condition of constant tears was not healed, <b>it is not a blemish.</b> It is not a blemish <b>unless</b> the animal <b>eats the moist</b> fodder <b>and thereafter</b> eats <b>the dry</b> fodder and is not thereby healed.",
+            "For these additional blemishes, one may slaughter a firstborn animal outside the Temple: <b>Its nose that was pierced, or that was damaged</b> and is lacking, <b>or that was split.</b> Likewise, <b>its lip that was pierced,</b> or <b>that was damaged,</b> or <b>that was split</b> is considered a blemish. The mishna lists additional blemishes that permit the slaughter of the firstborn: <b>The external gums that were damaged</b> and lacking <b>or that were scratched,</b> and likewise, <b>the internal</b> gums <b>that were extracted. Rabbi Ḥanina ben Antigonus says: One does not examine from the double teeth,</b> i.e., the large molars that appear like two teeth, <b>and inward, and</b> one does <b>not</b> examine <b>even the</b> place of the <b>double teeth</b> themselves. This is because even if they were extracted, it is a concealed blemish, and it does not permit the slaughter of the firstborn. ",
+            "The mishna details additional blemishes that enable the slaughter of firstborn animals: If <b>the pouch [<i>hazoven</i>]</b> in which the genitals of the firstborn are concealed, or if <b>the genitalia of a female sacrificial</b> animal, <b>were damaged</b> and lacking; if <b>the tail was damaged from the tailbone, but not</b> if it was damaged <b>from the joint,</b> i.e., one of the joints between the vertebrae, because it heals; <b>or</b> in a case <b>where the end of the tail is split,</b> i.e., <b>the skin and the flesh were removed and the bone remained</b> exposed; <b>or</b> in a case <b>where there is a full fingerbreadth of flesh between one joint and another joint;</b> these are all blemishes. ",
+            "The firstborn animal may be slaughtered if <b>it has no testicles or</b> if <b>it has only one testicle. Rabbi Yishmael says: If</b> the animal <b>has two</b> scrotal <b>sacs,</b> it can be assumed that <b>it has two testicles;</b> if the animal <b>does not have two</b> scrotal <b>sacs,</b> it can be assumed that <b>it has only one testicle. Rabbi Akiva says:</b> The matter can be ascertained: <b>One seats</b> the animal <b>on its rump and mashes</b> the sac; <b>if there is a testicle, ultimately</b> it is going <b>to emerge.</b> There was <b>an incident where one mashed</b> the sac <b>and</b> the testicle <b>did not emerge.</b> Then, the animal <b>was slaughtered and</b> the testicle <b>was discovered attached to the loins. And Rabbi Akiva permitted</b> the consumption of its flesh, as the testicle had not previously emerged, <b>and Rabbi Yoḥanan ben Nuri prohibited</b> its consumption. ",
+            "An animal <b>with five legs, or</b> one <b>that has only three, or</b> one <b>whose</b> hooves on its <b>legs were closed like</b> those <b>of a donkey</b> and not split, <b>or the <i>shaḥul</i>, or the <i>kasul</i></b> may be slaughtered. <b>What is a <i>shaḥul</i>?</b> It is an animal with <b>a thighbone that was dislocated. And</b> what is <b>a <i>kasul</i>?</b> It is an animal whose build is asymmetrical in <b>that one of its thighs is higher</b> than the other. ",
+            "Additional blemishes that permit the slaughter of the firstborn include those where <b>the bone of its foreleg or the bone of its hind leg was broken, even though it is not conspicuous.</b> With regard to <b>these blemishes</b> listed in this chapter, <b>Ila,</b> who was expert in blemishes of the firstborn, <b>enumerated</b> them <b>in Yavne, and the Sages deferred to his</b> expertise. <b>And</b> Ila <b>added three additional</b> blemishes, and the Sages <b>said to him: We did not hear</b> about <b>those.</b> Ila added: An animal <b>whose eye is round like</b> that <b>of a person, or whose mouth is similar to</b> that <b>of a pig, or where most of</b> the segment of <b>its tongue</b> corresponding to the segment that facilitates <b>speech</b> in the tongue of a person <b>was removed. The court that followed them said</b> with regard to each of those three blemishes: <b>That is a blemish</b> that enables the slaughter of the firstborn. ",
+            "<b>And</b> there was <b>an incident where the lower jaw</b> of the firstborn <b>protruded beyond the upper</b> jaw, <b>and Rabban Gamliel asked the Sages</b> for a ruling, <b>and they said: That is a blemish</b> that enables the slaughter of the firstborn. With regard to <b>the ear of the kid</b> that <b>was doubled</b> and appeared like two ears, <b>the Sages said: When</b> the additional ear <b>is one bone,</b> i.e., it has its own cartilage, it is <b>a blemish; when it does not have</b> its own <b>bone it is not a blemish. Rabbi Ḥananya ben Gamliel says:</b> In the case of <b>the tail of a kid that is similar to</b> that <b>of a pig or</b> one that is so short <b>that it does not have three joints, that is a blemish.</b> ",
+            "<b>Rabbi Ḥanina ben Antigonus says</b> that these are blemished animals: One <b>that has a wart in its eyes; and</b> one <b>where the bone of its foreleg or hind leg was damaged; and</b> one <b>where the bone of its mouth,</b> i.e., its jaw, <b>was dislocated;</b> and an animal with <b>one of its eyes large and one small,</b> or <b>one of its ears large and one small</b> where the difference in size is detectable <b>by sight, but not</b> if it is detectable only <b>by being measured. Rabbi Yehuda says:</b> An animal is blemished if with regard to <b>its two testicles, one is as large as two of the other, but the Rabbis did not agree with his</b> opinion. ",
+            "In the case of <b>the tail of a calf that does not reach the leg joint [<i>la’arkov</i>], the Sages said:</b> It is a blemish, because <b>all growth of calves</b> is in <b>this</b> manner:<b>As long as they grow,</b> their tails <b>are extended</b> beneath the leg joint. <b>Which is the leg joint</b> about <b>which</b> the Sages <b>spoke? Rabbi Ḥanina ben Antigonus says:</b> They are referring <b>to</b> the <b>leg joint that is in the middle of the thigh.</b> <b>For these blemishes</b> enumerated in the previous <i>mishnayot</i>, <b>one slaughters the firstborn</b> outside the Temple <b>and disqualified consecrated</b> animals <b>may be redeemed on their account.</b> ",
+            "<b>And these</b> are the blemishes <b>that one does not slaughter</b> the firstborn <b>due to them, neither in the Temple nor in</b> the rest of <b>the country: Pale spots</b> on the eye <b>and tears</b> streaming from the eye <b>that are not constant; and internal gums that were damaged but that were not extracted; and</b> an animal <b>with boils</b> that are moist inside and out <b>[<i>garav</i>]; and</b> an animal <b>with warts; and</b> an animal <b>with boils [<i>ḥazazit</i>];</b> and <b>an old or sick</b> animal, <b>or</b> one with <b>a foul odor; and</b> one <b>with which a transgression was performed,</b> e.g., it copulated with a person or was the object of bestiality; <b>and</b> one <b>that killed a person.</b> In these latter two cases, the act of bestiality or killing became known <b>on the basis</b> of the testimony <b>of one witness or on the basis of the owner. And</b> one does not slaughter <b>a <i>tumtum</i>,</b> whose sexual organs are concealed, <b>and a hermaphrodite [<i>ve’anderoginos</i>],</b> which has both male and female sexual organs, <b>neither in the Temple nor in</b> the rest of <b>the country. Rabbi Shimon says: You have no blemish greater than that,</b> and it may be slaughtered. <b>And the Rabbis say:</b> The halakhic status of a hermaphrodite <b>is not</b> that of <b>a firstborn; rather,</b> its halakhic status is that of a non-sacred animal that may <b>be shorn and utilized for labor.</b>"
+        ],
+        [
+            "Concerning <b>these blemishes</b> which were taught with regard to an animal, <b>whether</b> they are <b>permanent or transient, they</b> also <b>disqualify in</b> the case of <b>a person,</b> i.e., they disqualify a priest from performing the Temple service. <b>And in addition to those</b> blemishes, there are other blemishes that apply only to a priest: <b>One whose</b> head <b>is pointed,</b> narrow above and wide below; <b>and one whose</b> head <b>is turnip-like,</b> wide above and narrow below; <b>and one whose</b> head <b>is hammer-like,</b> with his forehead protruding; <b>and</b> one <b>whose head</b> has <b>an indentation; and</b> one <b>wherein the back of his head protrudes.</b> <b>And</b> with regard to <b>those with humped</b> backs, <b>Rabbi Yehuda deems</b> them <b>fit</b> for service <b>and the Rabbis deem</b> them <b>disqualified.</b>",
+            "<b>The <i>kere’aḥ</i> is disqualified</b> from performing the Temple service. <b>What is a <i>kere’aḥ</i>?</b> It is <b>anyone who does not have a row of hair encircling</b> his head <b>from ear to ear. If he has</b> a row of hair from ear to ear, <b>that</b> person is <b>fit</b> for service. If a priest <b>has no eyebrows, or</b> if <b>he has only one eyebrow, that is the <i>gibben</i> that is stated in the Torah</b> in the list of blemished priests (see Leviticus 21:20). <b>Rabbi Dosa says:</b> A <i>gibben</i> is one <b>whose eyebrows</b> are so long that they <b>lie</b> flat and cover his eyes. <b>Rabbi Ḥanina ben Antigonus says:</b> A <i>gibben</i> is one <b>who has two backs and two spines.</b>",
+            "<b>The <i>ḥarum</i> is disqualified</b> from performing the Temple service. <b>What is a <i>ḥarum</i>?</b> It is <b>one who</b> can <b>paint both of his eyes as one,</b> with one brushstroke, because he has a sunken nose. If <b>both of one’s eyes</b> are <b>above or both of his eyes</b> are <b>below;</b> or if <b>one of his eyes</b> is <b>above and one of his eyes</b> is <b>below;</b> or if both eyes are in the proper place but <b>he sees</b> both <b>the room</b> on the ground floor <b>and the upper story as one,</b> at the same time; and likewise those unable to <b>look at the sun; and one whose eyes are different; and one whose eyes tear constantly,</b> these are disqualified from performing the Temple service. <b>And one whose eyelashes have fallen out</b> is <b>disqualified</b> from performing the Temple service <b>due to the appearance</b> of a blemish. Unlike the others listed in this mishna, who are disqualified by Torah law, one with this condition is not disqualified by Torah law. Rather, the Sages issued a decree prohibiting a priest with such a condition to perform the Temple service.",
+            "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: If a priest’s <b>eyes are large like those of a calf or small like those of a goose;</b> if <b>his body is</b> disproportionately <b>large</b> relative <b>to his limbs or</b> disproportionately <b>small</b> relative <b>to his limbs;</b> if <b>his nose is</b> disproportionately <b>large</b> relative <b>to his limbs or</b> disproportionately <b>small</b> relative <b>to his limbs,</b> he is disqualified. And <b>the <i>tzomem</i> and the <i>tzome’a</i></b> are also disqualified. <b>What is a <i>tzome’a</i>?</b> It is <b>anyone whose ears are small. And</b> what is <b>the <i>tzomem</i>?</b> It is <b>anyone whose ears are similar to a sponge.</b> ",
+            "If <b>his upper lip protrudes beyond the lower</b> lip or his <b>lower</b> lip <b>protrudes beyond the upper</b> lip, <b>that is a blemish. And one whose teeth fell out is disqualified due to the appearance</b> of a blemish. The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One who has <b>breasts</b> so large that they <b>sag like</b> those <b>of a woman;</b> or if <b>one’s belly is swollen</b> and protrudes; or if <b>one’s navel protrudes;</b> or if one is <b>an epileptic, even</b> if he experiences seizures only <b>once in</b> a long <b>while;</b> or one <b>who is afflicted with a melancholy temper;</b> or <b>one whose scrotum is</b> unnaturally <b>long; or one whose penis is</b> unnaturally <b>long</b> is disqualified from performing the Temple service. If <b>one has no testicles, or</b> if <b>he has only one testicle, that is</b> the <b><i>mero’aḥ ashekh</i> that is stated in the Torah</b> (see Leviticus 21:20) among the blemishes that disqualify a priest from Temple service. <b>Rabbi Yishmael says:</b> A <i>mero’aḥ ashekh</i> is <b>anyone whose testicles were crushed. Rabbi Akiva says:</b> It is <b>anyone that</b> has <b>wind in his testicles,</b> i.e., they are swollen. <b>Rabbi Ḥanina ben Antigonus says:</b> <i>Mero’aḥ ashekh</i> does not refer to the testicles; rather, the reference is to <b>anyone whose appearance [<i>marav</i>] is</b> especially <b>dark [<i>ḥashukhin</i>].</b> ",
+            "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One whose legs are crooked and bend inward, causing him to <b>knock his ankles or his knees</b> into each other as he walks, <b>and a <i>ba’al happikim</i>,</b> and <b>the <i>ikkel</i>. What is the <i>ikkel</i>?</b> It is <b>anyone who places his feet together and his knees do not knock into each other,</b> i.e., he is bowlegged. A priest with <b>a protuberance emerging</b> alongside <b>the thumb of his</b> hand or the big toe of his foot,or one <b>whose heel emerges</b> and protrudes <b>back</b> from <b>his</b> foot, or one <b>whose feet are wide like</b> those <b>of a goose</b> are all disqualified from performing the Temple service. A priest <b>whose fingers</b> or toes <b>are configured one upon the other, or</b> one whose fingers or toes are <b>attached,</b> is likewise disqualified. But if they were attached from <b>above</b> the palm of the hand or the bottom of the foot only <b>until the</b> middle <b>joint,</b> he is <b>fit.</b> If they were attached <b>below the joint,</b> higher up on the finger or toe, <b>and he cut</b> to separate them, he is <b>fit.</b> In a case where <b>there was an extra</b> finger or toe <b>on</b> his hand or foot <b>and he cut it, if</b> that extra appendage <b>contains a bone,</b> the priest is <b>disqualified</b> even after it was cut, <b>and if</b> there is <b>no</b> bone the priest is <b>fit.</b> If there was <b>an extra</b> appendage <b>on his hands and on his feet, six on each</b> for a total of <b>twenty-four, Rabbi Yehuda deems</b> the priest <b>fit and the Rabbis deem</b> him <b>disqualified.</b> With regard to one <b>who</b> is ambidextrous and <b>has control of both of his hands, Rabbi</b> Yehuda HaNasi <b>deems</b> the priest <b>disqualified,</b> as his halakhic status is like that of one who is left-handed, <b>and the Rabbis deem</b> him <b>fit.</b> Concerning <b>the <i>kushi</i>, the <i>giḥor</i>, the <i>lavkan</i>, the <i>kipe’aḥ</i>, the dwarf, the deaf-mute, the imbecile, the drunk, and</b> those <b>with ritually pure marks,</b> their conditions <b>disqualify a person</b> from performing the Temple service <b>and are valid,</b> i.e., they do not disqualify with regard to being sacrificed, <b>in</b> the case of <b>an animal. Rabban Shimon ben Gamliel says: An imbecile among animals is not optimal</b> for sacrifice. <b>Rabbi Elazar says: Even</b> with regard to those <b>with</b> flesh or skin that <b>hangs</b> from their body, that blemish <b>disqualifies in</b> the case of <b>a person and is valid in</b> the case of <b>an animal.</b>",
+            "<b>These</b> flaws <b>do not disqualify a person</b> from performing the Temple service, <b>but</b> they do <b>disqualify an animal</b> from being sacrificed: An animal whose mother or offspring were slaughtered that day, as slaughtering it would violate the prohibition against slaughtering the animal <b>itself and its offspring</b> on the same day; <b>a <i>tereifa</i>;</b> one <b>born by caesarean section;</b> one <b>with which a transgression</b> of bestiality <b>was performed; and one that killed a person.</b> <b>And</b> a priest <b>who marries women by a transgression,</b> e.g., a divorcée or a woman who underwent <i>ḥalitza</i>, is <b>disqualified</b> from performing the Temple service <b>until he vows</b> not to derive <b>benefit from her.</b> The vow ensures that he will divorce her promptly. <b>And</b> a priest <b>who becomes impure</b> through exposure <b>to corpses</b> is <b>disqualified</b> from performing the Temple service <b>until he accepts upon himself</b> a commitment <b>that he will no</b> longer <b>become impure</b> through exposure <b>to corpses.</b>"
+        ],
+        [
+            "<b>There is</b> a son who is <b>a firstborn with regard to inheritance but is not a firstborn with regard to</b> the requirement of redemption from <b>a priest.</b> There is another who is <b>a firstborn with regard to</b> redemption from <b>a priest but is not a firstborn with regard to inheritance.</b> There is another who is <b>a firstborn with regard to inheritance and with regard to</b> redemption from <b>a priest. And there is</b> another <b>who is not a firstborn</b> at all, <b>neither with regard to inheritance nor with regard to</b> redemption from <b>a priest.</b> <b>Which is</b> the son who is <b>a firstborn with regard to inheritance but is not a firstborn with regard to</b> redemption from <b>a priest?</b> It is a son <b>who came after miscarriage</b> of an underdeveloped fetus, <b>even where</b> the <b>head</b> of the underdeveloped fetus <b>emerged alive; or</b> after a fully developed <b>nine-</b>month<b>-old</b> fetus <b>whose head emerged dead.</b> The same applies to a son born to a woman <b>who</b> had previously <b>miscarried</b> a fetus that had the appearance of <b>a type of domesticated animal, undomesticated animal, or bird,</b> as that is considered the opening of the womb. This is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say:</b> The son is not exempted from the requirement of redemption from a priest <b>unless</b> his birth follows the birth of an animal <b>that takes the form of a person.</b> In the case of a woman <b>who miscarries</b> a fetus in the form of <b>a sandal fish or</b> from whom <b>an afterbirth or a gestational sac</b> in which <b>tissue developed</b> emerged, <b>or</b> who delivered a fetus <b>that emerged in pieces,</b> the son <b>who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to</b> redemption from <b>a priest.</b> In the case of a son born to <b>one who did not have sons and he married a woman who had already given birth;</b> or if he married a woman who gave birth when <b>she was still</b> a Canaanite <b>maidservant and she was</b> then <b>emancipated;</b> or one who gave birth when <b>she was still a gentile and she</b> then <b>converted,</b> and <b>when</b> the maidservant or the gentile <b>came to</b> join <b>the Jewish people she gave birth</b> to a male, that son is <b>a firstborn with regard to inheritance but is not a firstborn with regard to</b> redemption from <b>a priest.</b> <b>Rabbi Yosei HaGelili says:</b> That son is <b>a firstborn with regard to inheritance and with regard to</b> redemption from <b>a priest, as it is stated:</b> “Whatever <b>opens the womb among</b> the children of <b>Israel”</b> (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb <b>unless it opens the womb</b> of a woman <b>from the Jewish people.</b> In the case of <b>one who had sons and married a woman who had not given birth;</b> or if he married a woman who <b>converted while</b> she was <b>pregnant,</b> or a Canaanite maidservant who <b>was emancipated while</b> she was <b>pregnant</b> and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. <b>And</b> likewise, if an Israelite woman <b>and</b> the daughter or wife of <b>a priest,</b> neither of whom had given birth yet, or an Israelite woman <b>and</b> the daughter or wife of <b>a Levite,</b> or an Israelite woman <b>and a woman who had already given birth,</b> all women whose sons do not require redemption from the priest, <b>gave birth</b> in the same place and it is uncertain which son was born to which mother; <b>and likewise</b> a woman <b>who did not wait three months after</b> the death of <b>her husband and she married and gave birth, and it is unknown whether</b> the child was born after a pregnancy of <b>nine months</b> and is the <b>son of the first</b> husband, or <b>whether</b> he was born after a pregnancy of <b>seven months</b> and is the <b>son of the latter</b> husband, in all these cases the child is <b>a firstborn with regard to</b> redemption from <b>a priest but is not a firstborn with regard to inheritance.</b> Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. <b>Which is</b> the offspring <b>that is a firstborn</b> both <b>with regard to inheritance and with regard to</b> redemption from <b>a priest?</b> In the case of a woman <b>who miscarried a gestational sac full of water,</b> or one <b>full of blood,</b> or one <b>full of pieces of flesh;</b> or one <b>who miscarries</b> a mass <b>resembling a fish, or grasshoppers,</b> or <b>repugnant creatures, or creeping animals, or</b> one <b>who miscarries on the fortieth day</b> after conception, <b>the</b> son <b>who follows</b> any of <b>them is a firstborn with regard to inheritance and with regard to</b> redemption from <b>a priest.</b>",
+            "In the case of a boy <b>born by caesarean section and the</b> son <b>who follows him, both of them are not firstborn, neither with regard to inheritance nor with regard to</b> redemption from <b>a priest. Rabbi Shimon says: The first</b> son is a firstborn <b>with regard to inheritance</b> if he is his father’s first son, <b>and the second</b> son is a firstborn with regard to redemption from a priest <b>for five <i>sela</i></b> coins, because he is the first to emerge from the womb and he emerged in the usual way.",
+            "With regard to <b>one whose wife had not</b> previously <b>given birth and</b> then <b>gave birth</b> to <b>two males,</b> i.e., twin males, and it is unknown which is the firstborn, <b>he gives five <i>sela</i></b> coins <b>to the priest</b> after thirty days have passed. If <b>one of them dies within thirty days</b> of birth, before the obligation to redeem the firstborn takes effect, <b>the father is exempt</b> from the payment due to uncertainty, as perhaps it was the firstborn who died. In a case where <b>the father died and the sons are alive, Rabbi Meir says: If they gave</b> the five <i>sela</i> coins to the priest <b>before they divided</b> their father’s property between them, <b>they gave</b> it, and it remains in the possession of the priest. <b>But if not,</b> they are <b>exempt</b> from giving the redemption money to the priest. <b>Rabbi Yehuda says: The obligation</b> to redeem the firstborn already <b>took effect on the property</b> of the father; therefore, in either case the sons, his heirs, are required to pay the priest. If the wife gave birth to <b>a male and a female</b> and it is not known which was born first, <b>the priest has nothing here,</b> as it is possible that the female was born first.",
+            "With regard to <b>two wives</b> of one man, both of <b>whom had not</b> previously <b>given birth, and they gave birth</b> to <b>two males,</b> i.e., each bore one male, and the sons were intermingled, the father <b>gives ten <i>sela</i></b> coins <b>to the priest</b> even if it is unknown which son was born first, because it is certain that each is firstborn of his mother. In a case where <b>one of them dies within thirty days</b> of birth, <b>if he gave</b> all ten <i>sela</i> coins <b>to one priest,</b> the priest <b>must return five <i>sela</i> to him,</b> because the father was not obligated to redeem the son who then died. <b>And if he gave</b> the redemption payment <b>to two</b> different <b>priests, he cannot reclaim</b> the money <b>from the possession</b> of either priest, as each could claim that the money that he received was for the living child. If one mother gave birth to <b>a male and</b> one gave birth to <b>a female,</b> or if between them they gave birth to <b>two males and</b> one <b>female,</b> and the children were intermingled, the father <b>gives five <i>sela</i></b> coins <b>to the priest:</b> In the first case because the male might have preceded the female and in the second case because one of the males is certainly firstborn. If the children were <b>two females and a male, or two males and two females, the priest has nothing here,</b> as it is possible the female was born first to each mother. If <b>one</b> of his wives <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth and</b> they <b>gave birth</b> to <b>two males</b> who became intermingled, the father <b>gives five <i>sela</i></b> coins <b>to the priest,</b> as it is certain that one of them was born to the mother who had not yet given birth. If <b>one of them dies within thirty days</b> of birth <b>the father is exempt</b> from that payment, as it is possible that the one who died was born to the mother who had not yet given birth. In a case of intermingling where <b>the father died and the sons are alive, Rabbi Meir says: If they gave</b> the five <i>sela</i> coins to the priest <b>before they divided</b> their father’s property between them, <b>they gave</b> it, and it remains in the possession of the priest. <b>But if not,</b> they are <b>exempt</b> from giving the redemption payment to the priest. <b>Rabbi Yehuda says:</b> The <b>obligation</b> to redeem the firstborn already <b>took effect</b> on <b>the property</b> of the father. If the wives gave birth to <b>a male and a female the priest has nothing here,</b> as perhaps the female was born to the mother who had not yet given birth.",
+            "With regard to <b>two women who had not</b> previously <b>given birth,</b> who were married <b>to two</b> different <b>men, and they gave birth</b> to <b>two males</b> and the sons were intermingled, <b>this</b> father <b>gives five <i>sela</i></b> coins <b>to a priest and that</b> father <b>gives five <i>sela</i></b> coins to a priest, as each is certainly firstborn to his mother. In a case where <b>one of them dies within thirty</b> days of birth, <b>if</b> the fathers <b>gave</b> all ten <i>sela</i> coins <b>to one priest,</b> the priest <b>must return five <i>sela</i></b> coins <b>to them. But if they gave</b> the redemption payment <b>to two</b> different <b>priests they cannot reclaim</b> the money <b>from the possession of</b> either priest, as each could claim that the money that he received was for the living child. If the women gave birth to <b>a male and a female</b> and the children became intermingled, <b>the fathers are exempt,</b> as each could claim that he is the father of the female, <b>but the son is obligated to redeem himself,</b> as he is certainly a firstborn. If <b>two females and a male</b> were born, <b>or two females and two males, the priest has nothing here,</b> as it is possible the female was born first to each mother.",
+            "If <b>one</b> woman <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth,</b> and they were married <b>to two men and they gave birth to two males,</b> who then became intermingled, <b>this</b> one <b>whose wife had not</b> previously <b>given birth gives five <i>sela</i></b> coins <b>to the priest.</b> If the women gave birth to <b>a male and a female the priest has nothing here,</b> as it is possible the female was born to the mother who had not yet given birth. If <b>the</b> firstborn <b>son dies within thirty days</b> of birth, <b>although</b> the father <b>gave</b> five <i>sela</i> <b>to the priest,</b> the priest <b>must return</b> it. If the firstborn son dies <b>after thirty days</b> have passed, <b>even if</b> the father <b>did not give</b> five <i>sela</i> coins to the priest <b>he must give</b> it then. If the firstborn <b>dies on the thirtieth day,</b> that day’s halakhic status is <b>like</b> that of the <b>day that preceded it,</b> as the obligation takes effect only after thirty days have elapsed. <b>Rabbi Akiva says:</b> If the firstborn dies on the thirtieth day it is a case of uncertainty; therefore, <b>if</b> the father already <b>gave</b> the redemption payment to the priest <b>he cannot take</b> it back, <b>but if he did not</b> yet <b>give</b> payment <b>he does not</b> need to <b>give</b> it. If <b>the father</b> of the firstborn <b>dies within thirty</b> days of birth <b>the presumptive status of</b> the son is <b>that he was not redeemed, until</b> the son <b>will bring proof that he was redeemed.</b> If the father dies <b>after thirty days</b> have passed <b>the presumptive status of</b> the son is <b>that he was redeemed, until</b> people <b>will tell him that he was not redeemed.</b> If one had both <b>himself to redeem and his son to redeem, his</b> own redemption <b>takes precedence over</b> that of <b>his son. Rabbi Yehuda says:</b> The redemption of <b>his son takes precedence, as the mitzva</b> to redeem the father is incumbent <b>upon his</b> own <b>father, and the mitzva</b> to redeem <b>his son</b> is incumbent <b>upon him.</b> ",
+            "The <b>five <i>sela</i></b> coins <b>of</b> the redemption of <b>the</b> firstborn <b>son,</b> with regard to which it is written: “Five shekels of silver, after the shekel of the Sanctuary” (Numbers 18:16), are calculated <b>using a Tyrian <i>maneh</i>.</b> The silver content of the Tyrian coinage is significantly higher than that of provincial coinage, which is worth one-eighth its value. With regard to the <b>thirty</b> shekels paid to the owner <b>of</b> a Canaanite <b>slave</b> who is killed by an ox (see Exodus 21:32), and the <b>fifty</b> shekels paid <b>by a rapist</b> (see Deuteronomy 22:29) <b>and by a seducer</b> (see Exodus 22:16) of a young virgin woman, <b>and</b> the <b>one hundred</b> shekels paid <b>by the defamer</b> of his bride with the claim that she is not a virgin (see Deuteronomy 22:19), <b>all of them,</b> even those cases where the word shekel is not explicitly written, are paid <b>in the shekel of the Sanctuary,</b> whose value is twenty <i>gera</i> (see Numbers 18:16) and that is calculated <b>using a Tyrian <i>maneh</i>. And all</b> monetary obligations <b>are redeemed,</b> i.e., paid, <b>with</b> coins <b>or with</b> items of <b>the equivalent</b> value of <b>money, except for the</b> half-<b>shekels</b> that are donated to the Temple each year, which must be given specifically as coins.",
+            "<b>One may not redeem</b> his firstborn son, <b>neither with</b> Canaanite <b>slaves, nor with</b> promissory <b>notes, nor with land, nor with consecrated items.</b> If the father <b>wrote</b> a promissory note <b>to the priest that he is obligated to give</b> him <b>five <i>sela</i></b> coins, the father is <b>obligated to give</b> them <b>to him but his son is not redeemed. Therefore, if the priest wished to give</b> back the five <i>sela</i> coins <b>to him as a gift</b> he is <b>permitted</b> to do so. With regard to <b>one who designates</b> five <i>sela</i> coins for <b>redemption of his</b> firstborn <b>son and he lost</b> the coins before he gave them to the priest, the father <b>bears</b> financial <b>responsibility for their</b> loss, <b>as it is stated</b> to Aaron the priest: “Everything that opens the womb in man and animal <b>shall be yours”; and</b> only afterward it says: <b>“You shall redeem</b> the firstborn of man” (Numbers 18:15). This indicates that only after the money shall be in the possession of the priest is the son redeemed.",
+            "<b>The firstborn</b> son <b>takes a double</b> portion, i.e., twice the portion taken by the other sons, <b>when</b> inheriting <b>the property of the father, but he does not take twice</b> the portion <b>when</b> inheriting <b>the property of the mother. And neither does he take</b> twice the portion <b>in</b> any <b>enhancement</b> of the value of the property after the death of the father, <b>nor</b> does he take twice the portion <b>in</b> property <b>due</b> the father, <b>as</b> he does <b>in</b> property the father <b>possessed.</b> <b>And neither does a woman</b> take these portions, i.e., any enhancement of the value of the property or the property due the husband, from her husband’s property <b>for</b> payment of <b>her marriage contract</b> upon her divorce or her husband’s death; <b>nor</b> do <b>the daughters</b> take this share of the property <b>for their sustenance,</b> to which they are entitled from their late father’s possessions. <b>Nor</b> does <b>a man whose married brother died childless [<i>yavam</i>]</b> receive these portions, even though he acquires his brother’s portion of their shared father’s inheritance after performing levirate marriage with his brother’s wife. The mishna summarizes: <b>And all of them do not take</b> a portion <b>in</b> any <b>enhancement</b> of the value of the property after the death of the owner, <b>nor</b> do they take a portion <b>in</b> property <b>due</b> the deceased, <b>as</b> they do in property <b>in</b> his <b>possession.</b>",
+            "<b>And these</b> are the people <b>whose</b> properties, unlike an ancestral field, <b>do not return</b> to their original owners <b>in the Jubilee</b> Year: The firstborn who inherited his father’s property by the right of <b>primogeniture</b> need not return the extra portion for redistribution among the brothers; <b>and one who inherits his wife’s</b> property need not return it to her family; <b>and one who consummates the levirate marriage with the wife of his brother</b> and gains the right to his brother’s property need not return it for redistribution among the brothers. <b>And</b> likewise, <b>a gift</b> of land need not be returned to the original owners in the Jubilee Year; this is <b>the statement of Rabbi Meir. And the Rabbis say:</b> The halakhic status of <b>a gift</b> is <b>like</b> that of <b>a sale,</b> and it must be returned. <b>Rabbi Elazar says: All these</b> lands <b>return in the Jubilee</b> Year. <b>Rabbi Yoḥanan ben Beroka says: Even one who inherits his wife’s</b> property <b>must return</b> the land <b>to the members of</b> her father’s <b>family and should deduct from them the monetary</b> value of the land, as the Gemara will explain."
+        ],
+        [
+            "The mitzva of <b>animal tithe is in effect</b> both <b>in Eretz</b> Yisrael <b>and outside of Eretz</b> Yisrael, <b>in the presence of,</b> i.e., in the time of, <b>the Temple and not in the presence of the Temple.</b> It is in effect <b>with regard to non-sacred</b> animals <b>but not with regard to sacrificial</b> animals. <b>And it is in effect with regard to the herd and the flock, but they are not tithed from one for the other;</b> and it is in effect <b>with regard to sheep and goats, and they are tithed from one for the other.</b> And it is in effect <b>with regard to</b> animals from <b>the new</b> flock <b>and with regard to</b> animals from <b>the old</b> flock, <b>but they are not tithed from one for the other. As by right, it should be</b> inferred: <b>If</b> in the case of animals from the <b>new</b> flock <b>and the old</b> flock, <b>which do not</b> carry the prohibition of mating <b>diverse kinds</b> when mated <b>with each other</b> because they are one species, <b>are</b> nevertheless <b>not tithed from one for the other,</b> then with regard to <b>sheep and goats, which do</b> carry the prohibition of mating <b>diverse kinds</b> when mated <b>with each other, is it not right that they will not be tithed from one for the other?</b> Therefore, <b>the verse states:</b> “And all the tithe of the herd <b>or the flock,</b> whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), indicating that with regard to animal tithe, <b>all</b> animals that are included in the term <b>flock</b> are <b>one</b> species.",
+            "Animals subject to the obligation of <b>animal tithe join together</b> if the distance between them is no greater <b>than the distance that a grazing animal</b> can <b>walk</b> and still be tended by one shepherd. <b>And how much is the distance that a grazing animal walks?</b> It is <b>sixteen <i>mil</i>.</b> If the distance <b>between these</b> animals <b>and those</b> animals <b>was thirty-two <i>mil</i> they do not join together.</b> If <b>he</b> also <b>had</b> animals <b>in the middle</b> of that distance of thirty-two <i>mil</i>, <b>he brings</b> all three flocks to a pen <b>and tithes them in the middle. Rabbi Meir says: The Jordan</b> River <b>divides</b> between animals on two sides of the river <b>with regard to animal tithe,</b> even if the distance between them is minimal.",
+            "<b>One who purchases</b> an animal <b>or</b> has an animal <b>that was given to him as a gift</b> is <b>exempt from</b> separating <b>animal tithe.</b> With regard to <b>brothers and partners,</b> i.e., brothers who are partners in the inheritance of their father, <b>when they are obligated to</b> add <b>the premium [<i>bakalbon</i>]</b> to their annual half-shekel payment to the Temple <b>they are exempt from animal tithe.</b> Conversely, those whose halakhic status is like that of sons who are supported by their father and <b>are obligated to</b> separate <b>animal tithe are exempt from</b> adding <b>the premium.</b> The mishna clarifies: If the brothers <b>acquired</b> the animals through inheritance <b>from</b> the property in <b>the possession of</b> their father’s <b>house they are obligated</b> in animal tithe; <b>but if not, they are exempt.</b> How so? If <b>they divided</b> the inheritance between them <b>and then reentered a partnership, they are obligated to</b> add <b>the premium and are exempt from animal tithe.</b>",
+            "<b>All</b> cattle, sheep, and goats <b>enter the pen to be tithed, except for</b> an animal crossbred <b>from diverse kinds,</b> e.g., a hybrid of a goat and a sheep; <b>a <i>tereifa</i>;</b> an animal <b>born by caesarean section;</b> one <b>whose time has not yet</b> arrived, i.e., that is younger than eight days old, which is when animals become eligible for sacrifice; <b>and an orphan. And what is an orphan?</b> It is <b>any</b> animal <b>whose mother died</b> or <b>was slaughtered</b> while giving birth to it <b>and thereafter</b> completed <b>giving birth</b> to it. <b>Rabbi Yehoshua says: Even if its mother was slaughtered but its hide exists</b> at birth, i.e., if the mother’s hide is present after the birth, <b>this is not an orphan.</b>",
+            "There are <b>three</b> times during the year designated for <b>gathering</b> the animals that were born since the last date <b>for animal tithe: Adjacent to Passover, and adjacent to <i>Shavuot</i>, and adjacent to <i>Sukkot</i>. And those are the gathering</b> times <b>for animal tithe;</b> this is <b>the statement of Rabbi Akiva.</b> <b>Ben Azzai says</b> the dates are: <b>On the twenty-ninth of Adar, on the first of Sivan,</b> and <b>on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say</b> that the dates are: <b>On the first of Nisan, on the first of Sivan,</b> and <b>on the twenty-ninth of Elul. And why did</b> Rabbi Elazar and Rabbi Shimon <b>say the twenty-ninth of Elul, and</b> why <b>did they not say the first of Tishrei?</b> It is <b>due to</b> the fact <b>that</b> the first of Tishrei <b>is</b> the <b>festival</b> of Rosh HaShana, <b>and one cannot tithe on a Festival. Consequently, they brought it earlier, to the twenty-ninth of Elul.</b> <b>Rabbi Meir says:</b> The beginning of <b>the new year for animal tithe is on the first of Elul. Ben Azzai says:</b> The animals born in <b>Elul are tithed by themselves,</b> due to the uncertainty as to whether the <i>halakha</i> is in accordance with the opinion of Rabbi Meir, i.e., that the new year begins on the first of Elul, or in accordance with the opinion of Rabbi Elazar and Rabbi Shimon, which would mean that the new year begins on the first of Tishrei.",
+            "According to the opinion of Rabbi Elazar and Rabbi Shimon, with regard to <b>all</b> animals <b>that are born from the first of Tishrei until the twenty-ninth of Elul, those</b> animals <b>join</b> to be tithed <b>together.</b> If <b>five</b> were born <b>before Rosh HaShana and five after Rosh HaShana,</b> those animals <b>do not join</b> to be tithed <b>together.</b> If <b>five</b> were born <b>before</b> a time designated for <b>gathering and five after</b> that time designated for <b>gathering, those</b> animals <b>join</b> to be tithed <b>together. If so, why were three</b> times <b>stated</b> for <b>gathering</b> the animals <b>for animal tithe?</b> The reason is <b>that until the</b> time designated for <b>gathering arrives</b> it is <b>permitted to sell and slaughter</b> the animals. Once <b>the</b> time designated for <b>gathering arrives one may not slaughter</b> those animals before tithing them; <b>but if he slaughtered</b> an animal without tithing it he is <b>exempt.</b>",
+            "<b>In what manner does one tithe</b> the animals? <b>He gathers them in a pen and provides them with a small,</b> i.e., narrow, <b>opening, so that two</b> animals <b>will not be able to emerge together. And he counts</b> the animals as they emerge: <b>One, two, three, four, five, six, seven, eight, nine; and he paints</b> the animal <b>that emerges tenth with red paint and declares: This is tithe.</b> Even if <b>he did not paint it with red paint, or if he did not count</b> the animals <b>with a rod</b> in accordance with the verse: “Whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), <b>or if he counted</b> the animals when they were <b>prone or standing</b> in place and did not make them pass through a narrow opening, <b>these</b> animals <b>are tithed</b> after the fact. But <b>if he had one hundred</b> animals <b>and he took ten</b> as tithe, or if he had <b>ten</b> animals <b>and he</b> simply <b>took one</b> as tithe, <b>that is not tithe,</b> as he did not count them one by one until reaching ten. <b>Rabbi Yosei, son of Rabbi Yehuda, says:</b> In that case too, it is <b>tithe.</b> If before the owner completed tithing his animals, <b>one of</b> those already <b>counted jumped</b> back into the pen <b>among</b> the animals that had not yet been counted, <b>all those</b> in the pen <b>are exempt</b> from being tithed, as each of them might be the animal that was already counted. If one <b>of</b> those animals that had been <b>tithed,</b> i.e., designated as the tenth, jumped back into the pen <b>among</b> the animals that had not yet been counted, creating uncertainty with regard to all the animals there which was the animal tithe, <b>all</b> the animals <b>must graze until they become unfit</b> for sacrifice, <b>and</b> each of them <b>may be eaten in its blemished</b> state <b>by</b> its <b>owner</b> once it develops a blemish.",
+            "If <b>two</b> animals <b>emerged as one, one counts them as twos,</b> i.e., as though they came out one after the other. If he mistakenly <b>counted</b> two of the animals at the beginning or in the middle of the ten as <b>one,</b> and then continued his count, the <b>ninth and</b> the <b>tenth are flawed,</b> as he called the tenth: Ninth, and he called the eleventh: Tenth. If he mistakenly <b>called</b> the <b>ninth: Tenth, and</b> the <b>tenth: Ninth, and the eleventh: Tenth,</b> the <b>three of them are sacred,</b> although each has a different halakhic status. <b>The ninth is eaten in its blemished</b> state; <b>and the tenth is</b> animal <b>tithe,</b> which is sacrificed in the Temple and eaten by its owner; <b>and</b> the <b>eleventh is sacrificed as a peace offering,</b> from which the breast and the thigh are given to the priest. <b>And</b> the eleventh <b>renders</b> a non-sacred animal that is exchanged for the peace offering consecrated as <b>a substitute</b> and he sacrifices it as a peace offering; this is <b>the statement of Rabbi Meir.</b> <b>Rabbi Yehuda said:</b> The eleventh animal itself, which he called tenth, is a substitute for animal tithe, <b>and does a substitute render</b> another animal <b>a substitute?</b> Everyone agrees that a substitute is created only in exchange for an originally consecrated animal. The Sages <b>said in the name of Rabbi Meir:</b> The eleventh animal is not considered a substitute for the animal tithe, since <b>if it were a substitute it would not be sacrificed,</b> as the substitute for an animal tithe is not sacrificed. If <b>one called the ninth</b> animal: <b>Tenth, and the tenth: Tenth, and the eleventh: Tenth, the eleventh is not consecrated. This is the principle:</b> In <b>any</b> situation <b>where the name</b> of the <b>tenth was not removed from</b> the tenth animal, the <b>eleventh</b> that was called the tenth <b>is not consecrated.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/merged.json

@@ -0,0 +1,114 @@
+{
+    "title": "Mishnah Bekhorot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Bekhorot",
+    "text": [
+        [
+            "With regard to <b>one who purchases the fetus of a donkey that belongs to a gentile, and one who sells</b> the fetus of his donkey <b>to</b> a gentile <b>although he is not permitted</b> to sell a large animal to a gentile, and <b>one who enters into a partnership with</b> a gentile in ownership of a donkey or its fetus, <b>and one who receives</b> a donkey <b>from</b> a gentile in order to care for it in exchange for partnership in its offspring, <b>and one who gives</b> his donkey <b>to</b> a gentile <b>in receivership,</b> in all of these cases the donkeys are <b>exempt from the</b> obligations of <b>firstborn status,</b> i.e., they do not have firstborn status and are not redeemed, <b>as it is stated:</b> “I sanctified to Me all the firstborn <b>in Israel,</b> both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, <b>but not upon others.</b> If the firstborn belongs even partially to a gentile, it does not have firstborn status. <b>Priests and Levites are exempt</b> from the obligation to redeem a firstborn donkey; this is derived <b>from an <i>a fortiori</i></b> inference: In the wilderness the firstborn were redeemed in exchange for the Levites, as it is stated: “Take the Levites in exchange for all the firstborn among the children of Israel and the animal of the Levites in exchange for their animals” (Numbers 3:45). <b>If</b> the priests and Levites <b>rendered exempt</b> the firstborn children and donkeys <b>of the Israelites in the wilderness</b> from being counted firstborns, <b>it is</b> only <b>logical that</b> the priests and the Levites <b>should render</b> the firstborn of <b>their own</b> donkeys <b>exempt</b> from being counted firstborns.",
+            "<b>A cow that gave birth to a donkey of sorts and a donkey that gave birth to a horse of sorts are exempt from</b> their offspring being counted <b>a firstborn, as it is stated:</b> “And every <b>firstborn of a donkey</b> you shall redeem with a lamb” (Exodus 13:13); “and the <b>firstborn of a donkey</b> you shall redeem with a lamb” (Exodus 34:20). The Torah states this <i>halakha</i> <b>twice,</b> indicating that one is not obligated <b>unless</b> both <b>the birth mother is a donkey and the</b> animal <b>born is a donkey.</b> <b>And what</b> is the halakhic status of offspring that are unlike the mother animal <b>with regard to</b> their <b>consumption?</b> In the case of <b>a kosher animal that gave birth to a non-kosher animal of sorts,</b> its <b>consumption is permitted. And</b> in the case of <b>a non-kosher</b> animal <b>that gave birth to a kosher animal of sorts,</b> its <b>consumption is prohibited.</b> This is <b>because that which emerges from the non-kosher</b> animal <b>is non-kosher and that which emerges from the kosher</b> animal <b>is kosher.</b> In the case of <b>a non-kosher fish that swallowed a kosher fish, consumption</b> of the kosher fish is <b>permitted. And</b> in the case of <b>a kosher</b> fish <b>that swallowed a non-kosher fish, consumption</b> of the non-kosher fish is <b>prohibited due to</b> the fact <b>that</b> the host fish <b>is not</b> the place of <b>its development.</b>",
+            "In the case of <b>a female donkey that had not</b> previously <b>given birth and</b> now <b>gave birth to two male</b> offspring, as there is no doubt that one of them is firstborn, its owner <b>gives one lamb to the priest</b> in redemption of that firstborn. If it gave birth to <b>a male and a female</b> and it is not known which was born first, <b>he designates one lamb</b> as firstborn in case the male was born first. Nevertheless, since it is merely a monetary debt to the priest, the burden of proof rests upon the claimant, in this case the priest. Due to that uncertainty, the priest can offer no proof and the owner keeps the lamb <b>for himself.</b> If an individual has two donkeys, and both of <b>his two donkeys had not</b> previously <b>given birth and they</b> now <b>gave birth to two males,</b> one each, the owner <b>gives two lambs to the priest.</b> If they together gave birth to <b>a male and a female or</b> to <b>two males and a female, he gives one lamb to the priest,</b> as one of the males is certainly a firstborn. If they together gave birth to <b>two females and a male or</b> to <b>two males and two females, the priest receives nothing,</b> as perhaps the two firstborn were females.",
+            "If <b>one</b> of his donkeys <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth and</b> they now together <b>gave birth to two males,</b> the owner <b>gives one lamb to the priest</b> as redemption for the firstborn male. If they together gave birth to <b>a male and a female he designates one lamb for himself,</b> as it is uncertain whether or not the male was a firstborn and the burden of proof rests upon the claimant. From where is it derived that the firstborn of a donkey is redeemed with a lamb? It is derived from a verse, <b>as it is stated: “And you shall redeem the firstborn of a donkey with a lamb [<i>seh</i>]”</b> (Exodus 34:20). The owner may give a lamb either <b>from sheep or from goats;</b> from <b>males or females,</b> from <b>older or younger</b> animals, and from <b>unblemished or blemished</b> animals. If the priest returns the lamb to the owner, he <b>may redeem</b> firstborn donkeys <b>with it many times.</b> In a case where he designates a lamb due to uncertainty and keeps it for himself, it is his in every sense. Consequently, <b>it enters the pen in order to be tithed</b> with the other non-sacred animals (see Leviticus 27:32), <b>and if it dies, one may derive benefit from its</b> carcass.",
+            "<b>One may not redeem</b> a firstborn donkey, <b>neither with a calf, nor with an undomesticated animal, nor with a slaughtered</b> animal, <b>nor with a <i>tereifa</i>, nor with a hybrid</b> of a sheep and a goat, <b>nor with a <i>koy</i>,</b> which is an animal with regard to which it is uncertain whether it is domesticated or undomesticated. <b>And Rabbi Eliezer deems it permitted</b> to redeem a firstborn donkey <b>with a hybrid</b> of a sheep and a goat, <b>because it is a lamb,</b> i.e., that hybrid has the status of a lamb, <b>but prohibits</b> redeeming it <b>with a <i>koy</i>, because its</b> status is <b>uncertain.</b> If one <b>gave</b> the firstborn donkey <b>to a priest, the priest may not keep it unless</b> he first <b>designates a lamb in its stead</b> for redemption.",
+            "In the case of <b>one who designates</b> a lamb for the <b>redemption of a firstborn donkey and</b> the lamb <b>dies, Rabbi Eliezer says:</b> The owner <b>bears</b> financial <b>responsibility</b> and must give the priest another lamb in its place. This is <b>like</b> the case of the <b>five <i>sela</i></b> for redemption <b>of</b> a firstborn <b>son,</b> where if the money is lost before one gives it to the priest, he must give the priest another five <i>sela</i>. <b>And the Rabbis say:</b> The owner <b>does not bear</b> financial <b>responsibility.</b> This is <b>like</b> the case of money designated for <b>redemption of second-tithe</b> produce, where once the owner designates the money for redemption, the produce is desanctified. <b>Rabbi Yehoshua and Rabbi Tzadok testified about</b> a lamb designated for <b>redemption of a firstborn donkey that died, that the priest has nothing here,</b> i.e., in such a case, as the firstborn donkey has already been redeemed, and the owner no longer bears financial responsibility for the dead lamb, in accordance with the opinion of the Rabbis. If after the lamb was designated, <b>the firstborn donkey died, Rabbi Eliezer says:</b> The donkey <b>must be buried, and</b> the owner is <b>permitted to</b> derive <b>benefit from the lamb. And the Rabbis say:</b> It <b>does not need to be buried, and the lamb</b> is given <b>to the priest.</b>",
+            "If <b>one did not wish to redeem</b> the firstborn donkey, <b>he breaks its neck from behind and buries it. The mitzva of redeeming</b> the firstborn donkey <b>takes precedence over the mitzva of breaking the neck, as it is stated: “If you will not redeem it, then you shall break its neck”</b> (Exodus 13:13). The mishna proceeds to enumerate other mitzvot in which one option takes precedence over another. <b>The mitzva of designating</b> a Hebrew maidservant to be betrothed to her master <b>takes precedence over the mitzva of redeeming</b> the maidservant from her master with money, <b>as it is stated:</b> “If she does not please her master, <b>who has not betrothed her to himself, then he shall let her be redeemed”</b> (Exodus 21:8). <b>The mitzva of levirate marriage takes precedence over the mitzva of <i>ḥalitza</i>,</b> which dissolves the levirate bond, as it is stated: “And if the man does not wish to take his brother’s wife” (Deuteronomy 25:7). The mishna adds: This was the case <b>initially, when</b> people <b>would intend</b> that their performance of levirate marriage be <b>for the sake of the mitzva. But now that they do not intend</b> that their performance of levirate marriage be <b>for the sake of the mitzva,</b> but rather for reasons such as the beauty of the <i>yevama</i> or for financial gain, the Sages <b>said</b> that <b>the mitzva of <i>ḥalitza</i> takes precedence over the mitzva of levirate marriage.</b> With regard to a non-kosher animal that was consecrated to the Temple, <b>the mitzva of redemption by the owner</b> who consecrated it <b>takes precedence over</b> redemption by <b>any</b> other <b>person, as it is stated:</b> “And if it is of a non-kosher animal…<b>and if it is not redeemed, it shall be sold according to your valuation”</b> (Leviticus 27:27)."
+        ],
+        [
+            "With regard to <b>one who purchases the fetus of a cow</b> that <b>belongs to a gentile; one who sells</b> the fetus of his cow <b>to</b> a gentile, <b>even though one is not permitted</b> to sell a large animal to a gentile; <b>one who enters into a partnership with</b> a gentile with regard to a cow or its fetus; <b>one who receives</b> a cow <b>from</b> a gentile to tend to it in exchange for partnership in its offspring; <b>and one who gives</b> his cow to a gentile <b>in receivership,</b> so that the gentile owns a share of the cow’s offspring; in all of these cases, one is <b>exempt from</b> the obligation of redeeming <b>the firstborn</b> offspring, <b>as it is stated:</b> “I sanctified to Me all the firstborn <b>in Israel,</b> both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, <b>but not upon others.</b> If the firstborn belongs even partially to a gentile, the sanctity of firstborn does not apply to it. The mishna continues: <b>The priests and the Levites are obligated</b> in the mitzva, i.e., their animals have firstborn sanctity, <b>as they were not exempted from</b> the mitzva of the male <b>firstborn of a kosher animal; rather,</b> they were exempted only <b>from redemption of the</b> firstborn <b>son and from</b> the redemption of <b>the firstborn donkey.</b>",
+            "<b>All sacrificial</b> animals in <b>which a permanent blemish preceded their consecration</b> do not assume inherent sanctity and only their value is consecrated, <b>and</b> once <b>they were redeemed,</b> they <b>are obligated in</b> the mitzva of <b>a firstborn,</b> i.e., their offspring are subject to being counted a firstborn, <b>and in the</b> priestly <b>gifts</b> of the foreleg, the jaw, and the maw, <b>and they can emerge</b> from their sacred status and assume complete <b>non-sacred</b> status in order <b>to be shorn and to be utilized for labor.</b> And <b>their offspring and their milk are permitted after their redemption.</b> <b>And one who slaughters them outside</b> the Temple courtyard is <b>exempt</b> from <i>karet</i>, <b>and</b> those animals <b>do not render</b> an animal that was <b>a substitute</b> for them consecrated. <b>And if</b> these animals <b>died</b> before they were redeemed, <b>they may be redeemed</b> and fed to dogs, and they do not require burial, <b>except for the firstborn and the</b> animal <b>tithe.</b> With regard to these two types of offerings, even if they were blemished before they became consecrated they assume inherent sanctity, like other offerings that were consecrated and subsequently became blemished.",
+            "<b>And all</b> sacrificial animals <b>whose consecration preceded their blemish, or</b> who had <b>a temporary blemish</b> prior <b>to their consecration and afterward developed a permanent blemish and they were redeemed, they are exempt from,</b> i.e., their offspring are not counted, <b>a firstborn, and from the gifts</b> of the foreleg, the jaw, and the maw, <b>and they do not</b> completely <b>emerge</b> from their sacred status and assume <b>non-sacred</b> status in order <b>to be shorn and to be utilized for labor.</b> And <b>their offspring,</b> which were conceived prior to redemption, <b>and their milk, are prohibited after their redemption. And one who slaughters them outside</b> the Temple courtyard is <b>liable</b> to receive <i>karet</i>, <b>and</b> those animals <b>render</b> an animal that was <b>a substitute</b> for them consecrated. <b>And if</b> these animals <b>died</b> before they were redeemed, they may not be redeemed and fed to dogs; rather, <b>they must be buried.</b>",
+            "With regard to <b>one who receives</b> animals as part of <b>a guaranteed investment from a gentile,</b> i.e., the Jew receives the animals to raise them and commits to pay a fixed price at a later date even if they die or their value decreases, and the offspring born in the interim are divided between the gentile and the Jew, <b>their</b> direct <b>offspring are exempt</b> from the mitzva of the firstborn if they give birth to a male, but <b>the offspring of their</b> direct <b>offspring are obligated</b> in the mitzva of the firstborn if they gave birth to a male. If the Jew <b>established their offspring in place of their mothers</b> for collection in case the mothers die, <b>the offspring of</b> their direct <b>offspring are exempt and the offspring of the offspring of</b> their direct <b>offspring are obligated. Rabban Shimon ben Gamliel says: Even until ten</b> generations, the offspring are <b>exempt, as they</b> all serve <b>as a guarantee for the gentile,</b> because if he does not receive the fixed payment for the animal, he will collect his debt from any offspring born to it or its offspring.",
+            "<b>A ewe that gave birth to a goat of sorts and a goat that gave birth to a ewe of sorts are exempt</b> from the mitzva of the <b>firstborn. And if</b> the offspring <b>has some of the characteristics</b> of its mother, it is <b>obligated</b> in the mitzva of firstborn.",
+            "In the case of <b>a ewe that had not</b> previously <b>given birth, and it gave birth to two males and both their heads emerged as one, Rabbi Yosei HaGelili says: Both of them</b> are given <b>to the priest, as it is stated</b> in the plural: “Every firstborn that you have of animals, <b>the males shall be to the Lord”</b> (Exodus 13:12). <b>And the Rabbis say:</b> It is <b>impossible</b> for two events <b>to coincide precisely,</b> i.e., their births were not at precisely the same time. <b>Rather,</b> one preceded the other, and therefore <b>one</b> of the males is given <b>to</b> the owner <b>and one to the priest.</b> <b>Rabbi Tarfon says: The priest chooses the better</b> of the two. <b>Rabbi Akiva says: They assess</b> the value of the lambs <b>between them</b> and the priest takes the leaner of the two, as will be explained in the Gemara. <b>And</b> with regard to <b>the second</b> lamb that remains in the possession of the owner, since he may not partake of it due to its uncertain status as a firstborn, it <b>must graze until it becomes blemished,</b> at which point he may slaughter and eat it. <b>And</b> when he slaughters the animal he is <b>obligated to</b> have <b>the gifts</b> of the priesthood taken from it, i.e., the gifts that one is required to give a priest from a non-sacred animal: The foreleg, the jaw, and the maw. <b>And Rabbi Yosei deems</b> him <b>exempt</b> from giving those gifts. If <b>one of</b> the two born together <b>died, Rabbi Tarfon says:</b> The priest and the owner <b>divide</b> the remaining lamb. <b>Rabbi Akiva says:</b> Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as <b>the burden of proof rests upon the claimant.</b> If <b>a male and a female</b> offspring were born together, everyone agrees that <b>the priest has nothing here.</b>",
+            "If <b>one’s two ewes had not</b> previously <b>given birth and they gave birth to two males, both of them</b> are given <b>to the priest,</b> as each is its mother’s firstborn. If one gave birth to <b>a male and</b> the other to <b>a female, the male</b> is given <b>to the priest,</b> as it is its mother’s firstborn. If they gave birth to <b>two males and a female, one</b> of the males is kept <b>by him and one</b> is given <b>to the priest. Rabbi Tarfon says: The priest chooses the better</b> of the two. <b>Rabbi Akiva says: They assess</b> the value of the lambs <b>between them,</b> and the priest takes the leaner of the two. <b>And the second</b> lamb must <b>graze until it becomes blemished,</b> at which point the owner may slaughter and eat it. <b>And</b> when the owner slaughters the animal, he is <b>obligated to</b> have <b>gifts</b> of the priesthood, i.e., the foreleg, the jaw, and the maw, taken from it. <b>Rabbi Yosei deems</b> him <b>exempt</b> from giving the gifts. If <b>one of</b> the two born together <b>died, Rabbi Tarfon says:</b> The priest and the owner <b>divide</b> the value of the remaining lamb. <b>Rabbi Akiva says:</b> Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as <b>the burden of proof rests upon the claimant.</b> If they gave birth to <b>two females and a male or</b> to <b>two males and two females, the priest has nothing here,</b> as perhaps both ewes gave birth to females first.",
+            "If <b>one</b> of his ewes <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth, and they gave birth to two males, one</b> of the males is kept <b>by him and one</b> is given <b>to the priest. Rabbi Tarfon says: The priest chooses the better</b> of the two. <b>Rabbi Akiva says: They assess</b> the value of the lambs <b>between them</b> and the priest takes the leaner of the two. <b>And the second</b> lamb must <b>graze until it becomes blemished,</b> at which point he may slaughter and eat it. <b>And</b> when he slaughters the animal he <b>is obligated to</b> have <b>gifts</b> of the priesthood taken from it. <b>Rabbi Yosei deems</b> him <b>exempt</b> him from giving those gifts, <b>as Rabbi Yosei says:</b> With regard to <b>any</b> animal <b>whose replacements are in the possession of a priest,</b> its owner <b>is exempt from</b> the mitzva of giving <b>the</b> priestly <b>gifts. And Rabbi Meir deems</b> him <b>obligated</b> to give the gifts. If <b>one of</b> the animals <b>died, Rabbi Tarfon says:</b> The priest and the owner <b>divide</b> the value of the remaining lamb. <b>Rabbi Akiva says:</b> Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as <b>the burden of proof rests upon the claimant.</b> If <b>a male and a female</b> offspring were born together, everyone agrees that <b>the priest has nothing here,</b> as perhaps the one that had already given birth bore the male, and the one that had not given birth bore the female, in which case neither of the animals would have firstborn status.",
+            "With regard to an animal <b>born by caesarean section and</b> the offspring <b>that follows it,</b> since there is uncertainty whether each is a firstborn, neither is given to the priest. <b>Rabbi Tarfon says: Both of them must graze until they become unfit, and they may be eaten in their blemished</b> state <b>by their owner. Rabbi Akiva says: Neither of them is firstborn; the first because it is not</b> the one <b>that opens the womb</b> (see Exodus 13:12), as this animal did not itself open the womb, <b>and the second because</b> the <b>other</b> one <b>preceded it.</b>"
+        ],
+        [
+            "In the case of <b>one who purchases</b> a female <b>animal from a gentile and does not know whether it had</b> previously <b>given birth</b> or <b>whether it had not</b> previously <b>given birth,</b> and after the purchase the animal gave birth to a male, <b>Rabbi Yishmael says:</b> If the mother was <b>a goat within its first year</b> the male offspring <b>certainly</b> is given <b>to the priest,</b> as it definitely never gave birth previously. <b>From that</b> point <b>forward,</b> i.e., if the mother is older than that, its offspring’s status as a firstborn is <b>uncertain.</b> If it was <b>a ewe within its second year</b> the male offspring <b>certainly</b> is given <b>to the priest; from that</b> point <b>forward</b> an offspring’s status is <b>uncertain.</b> If it was <b>a cow or a donkey within its third year</b> the male offspring <b>certainly</b> is given <b>to the priest; from that</b> point <b>forward</b> the offspring’s status is <b>uncertain.</b> <b>Rabbi Akiva said to him: Were an animal exempted only by</b> giving birth to <b>an offspring</b> and in no other manner the <i>halakha</i> would be <b>in accordance with your statement. But</b> the Sages <b>said: An indication of the offspring in a small animal</b> is <b>a murky discharge</b> from the womb, which indicates the animal had been pregnant, and therefore exempts subsequent births from the mitzva of the firstborn. The indication <b>in a large</b> animal is the emergence of <b>an afterbirth, and</b> the indication <b>in a woman</b> is <b>a fetal sac or an afterbirth.</b> Since these can be produced even within a year, it cannot be assumed that an animal in its first year is definitely subject to the mitzva of the firstborn. Rabbi Akiva continues: Rather, <b>this is the principle:</b> In <b>any</b> case <b>where it is known that</b> the animal <b>had</b> previously <b>given birth, the priest has nothing here. And</b> in <b>any</b> case <b>where it is known that</b> the animal <b>had not</b> previously <b>given birth, that</b> is given <b>to the priest. And if it is uncertain, it may be eaten in its blemished</b> state <b>by the owner.</b> <b>Rabbi Eliezer ben Ya’akov says:</b> In the case of <b>a large animal that expelled a mass of</b> congealed <b>blood, that</b> mass <b>must be buried.</b> The reason is that perhaps there was a male fetus there which was consecrated as a firstborn when it emerged, <b>and</b> the animal <b>is exempt from</b> having any future offspring counted <b>a firstborn.</b>",
+            "<b>Rabban Shimon ben Gamliel says:</b> In the case of <b>one who purchases a nursing</b> female <b>animal from a gentile, he</b> does <b>not</b> need <b>to be concerned,</b> i.e., take into account the possibility, that <b>perhaps it was</b> nursing <b>the offspring of another</b> animal. Rather, the buyer may assume it had previously given birth. In the case of one who <b>enters amid his flock and sees</b> mother animals <b>that gave birth for the first time</b> that were <b>nursing, and</b> also sees mother animals <b>that gave birth not for the first time</b> that were also <b>nursing, he</b> does <b>not</b> need <b>to be concerned</b> that <b>perhaps the offspring of this</b> animal <b>came to that</b> animal to be nursed, or that <b>perhaps the offspring of that</b> animal <b>came to this</b> animal to be nursed.",
+            "<b>Rabbi Yosei ben HaMeshullam says:</b> Since it is prohibited by Torah law to shear a firstborn, as it states: “And you shall not shear the firstborn of your flock” (Deuteronomy 15:19), <b>one who is slaughtering a firstborn,</b> and must clear hair or wool from the area of the neck in order to facilitate proper slaughter, <b>clears space</b> by uprooting the hair <b>with a cleaver [<i>bekofitz</i>] from here and from there,</b> on either side of the neck, although he thereby <b>plucks</b> out <b>the hair.</b> He may clear space in this manner <b>provided that he does not move</b> the plucked hair <b>from its place;</b> it must remain intermingled with the rest of the hair so it will appear that he did not shear the animal. <b>And likewise, one plucks the hair</b> to enable one of the Sages <b>to examine the place of a blemish</b> and thereby determine whether it is permitted to slaughter the firstborn outside the Temple.",
+            "With regard to <b>the hair of a blemished firstborn</b> animal <b>that shed</b> from the animal, <b>and which one placed in a compartment</b> for safekeeping, <b>and thereafter he slaughtered</b> the animal; given that after the animal dies he is permitted to derive benefit from the hair the animal had on its body when it died, what is the halakhic status of hair that shed from the animal while it was alive? <b>Akavya ben Mahalalel deems</b> its use <b>permitted,</b> <b>and the Rabbis deem</b> its use <b>prohibited;</b> this is <b>the statement of Rabbi Yehuda. Rabbi Yosei said to him:</b> It was <b>not with regard to that</b> case <b>that Akavya ben Mahalalel deemed</b> use of the wool permitted. <b>Rather,</b> it was in the case of <b>the hair of a blemished</b> firstborn animal <b>that shed</b> from the animal <b>which one placed in a compartment and thereafter</b> the animal <b>died.</b> It was <b>in that</b> case that <b>Akavya ben Mahalalel deems</b> use of the wool <b>permitted, and the Rabbis deem</b> its use <b>prohibited</b> even after its death. With regard to <b>wool that is dangling from a firstborn</b> animal, i.e., which was not completely shed, <b>that which appears</b> to be part <b>of the fleece</b> is <b>permitted</b> when the animal is shorn after its death, <b>and that which does not appear</b> to be part <b>of the fleece</b> is <b>prohibited.</b>"
+        ],
+        [
+            "<b>Until when must an Israelite tend to</b> and raise <b>a firstborn</b> animal before giving it to the priest? <b>With regard to a small animal,</b> e.g., a sheep or goat, it is <b>thirty days, and with regard to a large animal,</b> e.g., cattle, it is <b>fifty days. Rabbi Yosei says: With regard to a small animal,</b> it is <b>three months.</b> If <b>the priest said to</b> the owner <b>within that period: Give it to me, that</b> owner <b>may not give it to him. And if it is a blemished</b> firstborn <b>and</b> the priest <b>said to him: Give it to me so I may eat it,</b> it is <b>permitted</b> for the owner to give it to him. <b>And at the time</b> that <b>the Temple</b> is standing, <b>if it is unblemished</b> and the priest <b>said to him: Give it to me and I will sacrifice it,</b> it is <b>permitted</b> for the owner to give it to him. <b>The firstborn</b> animal <b>is eaten year by year,</b> i.e., within its first year, <b>whether</b> it is <b>blemished</b> or <b>whether</b> it is <b>unblemished, as it is stated: “You shall eat it before the Lord your God year by year”</b> (Deuteronomy 15:20). ",
+            "If <b>a blemish developed within its</b> first <b>year,</b> it is permitted for the owner <b>to maintain</b> the animal for the <b>entire twelve months.</b> If a blemish developed <b>after twelve months</b> have passed, it is permitted for the owner <b>to maintain</b> the animal for <b>only thirty days.</b> ",
+            "In the case of <b>one who slaughters the firstborn</b> animal <b>and</b> only then <b>shows its blemish</b> to an expert to determine whether it is a blemish, and it was established by the expert that it is in fact a blemish that renders its slaughter permitted, <b>Rabbi Yehuda deems</b> it <b>permitted</b> for a priest to derive benefit from the firstborn. <b>Rabbi Meir says: Since it was slaughtered not according to</b> the ruling of <b>an expert,</b> it is <b>prohibited.</b> ",
+            "In a case involving <b>one who is not an expert, and he examined the firstborn</b> animal <b>and it was slaughtered on the basis of his</b> ruling, <b>that</b> animal <b>must be buried,</b> and the non-expert <b>must pay</b> compensation to the priest <b>from his property.</b> Apropos the previous mishna, which taught that a judge who was an expert for the court and who erred is exempt from payment, this mishna teaches: There was <b>an incident involving a cow whose womb was removed,</b> and when Rabbi Tarfon was consulted he ruled that it is an animal with a wound that will cause it to die within twelve months [<i>tereifa</i>], which is forbidden for consumption. <b>And</b> based on the ruling of <b>Rabbi Tarfon,</b> the questioner <b>fed it to the dogs. And the incident came before the Sages</b> of the court <b>in Yavne, and they ruled</b> that such an animal is <b>permitted</b> and is not a <i>tereifa</i>. <b>And Theodosius [<i>Todos</i>] the doctor said: A cow or pig does not emerge from Alexandria of Egypt unless</b> the residents <b>sever its womb so that it will not give birth</b> in the future. The breeds of cows and pigs in Alexandria were of exceptional quality and the people of Alexandria did not want them reproduced elsewhere. The fact that these animals lived long lives after their wombs were removed proves that the hysterectomy did not render them <i>tereifot</i>. Upon hearing this, <b>Rabbi Tarfon said: Your donkey is gone, Tarfon,</b> as he believed he was required to compensate the owner for the cow that he ruled to be a <i>tereifa</i>. <b>Rabbi Akiva said to him: Rabbi Tarfon, you are an expert for</b> the <b>court, and any expert for</b> the <b>court is exempt from</b> liability <b>to pay.</b> ",
+            "In the case of an individual <b>who takes payment to be one who examines firstborn</b> animals to determine whether they are blemished, <b>one may not slaughter</b> the firstborn <b>on the basis of his</b> ruling, <b>unless he was an expert</b> <b>like Ila in Yavne, whom the Sages in Yavne permitted to take</b> a wage of <b>four <i>issar</i> for</b> issuing a ruling concerning <b>a small animal and six</b> <i>issar</i> <b>for</b> issuing a ruling concerning <b>a large animal.</b> They permitted this provided that he would be paid <b>whether</b> it turned out that the firstborn was <b>unblemished or whether</b> it was <b>blemished.</b>",
+            "In the case of <b>one who takes his wages to judge</b> cases, <b>his rulings are void.</b> In the case of one who takes wages <b>to testify, his testimonies are void.</b> With regard to one who takes wages <b>to sprinkle</b> the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, <b>and</b> one who takes wages <b>to sanctify</b> those waters, the halakhic status of <b>his water is</b> that of <b>cave water, and</b> the status of <b>his ashes is</b> that of mere <b>burnt ashes.</b> Although taking actual wages is prohibited, <b>if</b> the one examining the firstborn, or the judge, or the witness, <b>was a priest,</b> and the one who requires his services <b>rendered him impure</b> and prevented him <b>from</b> partaking of <b>his <i>teruma</i>,</b> that person <b>must provide</b> the priest <b>with food, drink, and</b> oil for <b>smearing</b> on his body from his own non-sacred property. <b>And likewise if</b> the one examining the firstborn, or the judge, or the witness, <b>was an elderly person,</b> the one who requires his services <b>transports him on a donkey. And</b> in all these cases, although it is prohibited to take wages, the one who requires his services <b>gives him his wages like</b> the wages of <b>a laborer,</b> as he was unable to perform his usual labor that day.",
+            "In the case of <b>one who is suspect with regard to firstborn</b> animals of slaughtering them and selling their meat when it is prohibited to do so, <b>one may neither purchase</b> meat <b>from him,</b> including <b>even deer meat, nor</b> may one purchase from him <b>hides that are not tanned. Rabbi Eliezer says: One</b> may <b>purchase hides of female animals from him,</b> as the <i>halakhot</i> of firstborn animals are in effect only with regard to males. <b>And one</b> may <b>not purchase bleached or dirty wool from him. But one</b> may <b>purchase spun</b> thread <b>from him, and</b> all the more so may one purchase <b>garments</b> from him.",
+            "In the case of <b>one who is suspect with regard to the Sabbatical</b> Year, i.e., of sowing or engaging in commerce with Sabbatical-Year produce, <b>one may not purchase flax from him, and</b> this applies <b>even</b> to <b>combed</b> flax, in which much labor and exertion was invested. <b>But one</b> may <b>purchase spun</b> thread <b>and woven</b> fabric <b>from</b> such individuals.",
+            " In the case of <b>one who is suspect with regard to selling <i>teruma</i> under the guise of non-sacred</b> produce, <b>one</b> may <b>not purchase even water and salt from him;</b> this is <b>the statement of Rabbi Yehuda. Rabbi Shimon says: One</b> may <b>not purchase from him any</b> item <b>that has relevance to <i>teruma</i> and tithes.</b> However, one may purchase water and salt from him, as <i>teruma</i> and tithes do not apply to them.",
+            "<b>One who is suspect with regard to the Sabbatical</b> Year <b>is not suspect with regard to tithes;</b> and likewise, <b>one who is suspect with regard to tithes is not suspect with regard to the Sabbatical</b> Year. <b>One who is suspect with regard to this,</b> the Sabbatical Year, <b>or with regard to that,</b> tithes, is <b>suspect with regard to</b> selling ritually impure foods as though they were <b>ritually pure</b> items. <b>But there are those who are suspect with regard to ritually pure</b> items <b>who are not suspect with regard to this,</b> the Sabbatical Year, <b>nor with regard to that,</b> tithes. <b>This is the principle</b> with regard to these matters: Anyone <b>who is suspect with regard to</b> a specific <b>matter</b> may <b>neither adjudicate</b> cases <b>nor testify</b> in cases involving that matter."
+        ],
+        [
+            "With regard to <b>all disqualified consecrated</b> animals that were disqualified for sacrifice due to blemishes and were redeemed, all <b>benefit</b> accrued from <b>their</b> sale belongs <b>to the Temple</b> treasury. In order to ensure that the Temple treasury will not suffer a loss, these animals <b>are sold in the butchers’ market [<i>ba’itliz</i>] and slaughtered in the butchers’ market,</b> where the demand is great and the price is consequently higher. <b>And</b> their meat <b>is weighed</b> and sold <b>by the <i>litra</i>,</b> in the manner that non-sacred meat is sold. This is the <i>halakha</i> with regard to all consecrated animals <b>except for the firstborn</b> offering <b>and</b> an animal <b>tithe</b> offering. When these become blemished and their slaughter is permitted, they are sold and slaughtered only in the owner’s house and are not weighed; rather, they are sold by estimate. The reason is <b>that</b> all <b>benefit</b> accrued from <b>their</b> sale belongs <b>to the owner,</b> i.e., the priest in the case of the firstborn and the owner in the case of the animal tithe offering. It is not permitted to treat disqualified consecrated animals as one treats non-sacred animals merely to guarantee that the owner will receive the optimal price. This is in contrast to <b>disqualified consecrated</b> animals, where all <b>benefit</b> accrued from <b>their</b> sale belongs <b>to the Temple</b> treasury, and therefore the animal is sold in the market to ensure that the optimal price is received. <b>And</b> although the meat of the firstborn is not weighed and sold by the <i>litra</i>, nevertheless, if one has non-sacred meat weighing one hundred dinars, <b>one may weigh one portion</b> of non-sacred meat <b>against one portion</b> of the meat <b>of the firstborn,</b> because that is unlike the manner in which non-sacred meat is weighed.",
+            "<b>Beit Shammai say: An Israelite cannot be counted with the priest to</b> partake of a blemished <b>firstborn. And Beit Hillel deem</b> it <b>permitted</b> for him to partake of it, <b>and</b> they deem it permitted <b>even</b> for <b>a gentile</b> to partake of a blemished firstborn. With regard to <b>a firstborn</b> animal <b>that was congested with</b> excess <b>blood, even</b> if the animal will <b>die</b> if one does not let the excess blood, <b>one may not let its blood,</b> as this might cause a blemish, and it is prohibited to cause a blemish on consecrated animals. This is <b>the statement of Rabbi Yehuda. And the Rabbis say: One may let</b> the blood <b>provided that he will not cause a blemish</b> while doing so, <b>and if he caused a blemish, the animal may not be slaughtered on</b> account of <b>that</b> blemish. Since he was the cause of the blemish, he may not slaughter the animal until it develops a different, unrelated blemish. <b>Rabbi Shimon says: One may let</b> the blood <b>even if he</b> thereby <b>causes a blemish</b> in the animal.",
+            "In the case of <b>one who slits [<i>hatzorem</i>] the ear of a firstborn</b> offering, <b>that</b> person <b>may never slaughter</b> that animal. This is <b>the statement of Rabbi Eliezer. And the Rabbis say:</b> If <b>another blemish</b> later <b>develops in</b> the firstborn, <b>he may slaughter</b> the animal <b>on</b> account of that second blemish. There was <b>an incident involving an old ram whose hair was</b> long and <b>dangling,</b> because it was a firstborn offering. <b>And one</b> Roman <b>quaestor [<i>kastor</i>] saw it and said</b> to its owner: <b>What is the status [<i>tivo</i>] of this</b> animal that you allowed it to grow old and you did not slaughter it? <b>They said to him:</b> It <b>is a firstborn</b> offering, <b>and</b> therefore <b>it may be slaughtered only if it has a blemish.</b> The quaestor <b>took a dagger [<i>pigom</i>] and slit its ear. And the incident came before</b> the <b>Sages</b> for a ruling, <b>and they deemed</b> its slaughter <b>permitted. And after</b> the Sages <b>deemed</b> its slaughter <b>permitted,</b> the quaestor <b>went and slit the ears of other firstborn</b> offerings, <b>but</b> in these cases the Sages <b>deemed</b> their slaughter <b>prohibited,</b> despite the fact that they were now blemished. <b>One time children were playing in the field and they tied the tails of lambs to each other, and the tail of one of them was severed, and it was a firstborn</b> offering. <b>And the incident came before the Sages</b> for a ruling <b>and they deemed</b> its slaughter <b>permitted.</b> The people who <b>saw that they deemed</b> its slaughter <b>permitted went and tied the tails of other firstborn</b> offerings, <b>and</b> the Sages <b>deemed</b> their slaughter <b>prohibited. This</b> is <b>the principle:</b> With regard to <b>any</b> blemish <b>that is</b> caused <b>intentionally,</b> the animal’s slaughter is <b>prohibited;</b> if the blemish is caused <b>unintentionally,</b> the animal’s slaughter is <b>permitted.</b>",
+            "If one’s <b>firstborn</b> offering <b>was pursuing him,</b> and <b>he kicked</b> the animal <b>and caused a blemish in it, he may slaughter</b> the animal <b>on</b> account of <b>that</b> blemish. With regard to <b>all the blemishes that are capable of being brought about by a person, Israelite shepherds are deemed credible</b> to testify that the blemishes were not caused intentionally. But <b>priest-shepherds are not deemed credible,</b> as they are the beneficiaries if the firstborn is blemished. <b>Rabban Shimon ben Gamliel says:</b> A priest is <b>deemed credible</b> to testify <b>about</b> the firstborn <b>of another, but is not deemed credible</b> to testify <b>about</b> the firstborn belonging <b>to him. Rabbi Meir says:</b> A priest <b>who is suspect about the matter</b> of causing a blemish may <b>neither adjudicate nor testify</b> in cases involving that matter, even on behalf of another.",
+            "<b>A priest is deemed credible to say: I showed this firstborn</b> animal to an expert <b>and</b> he ruled that <b>it is blemished.</b> <b>Everyone is deemed credible</b> to testify <b>about the blemishes of</b> an animal <b>tithe</b> offering, even the owner who is the beneficiary of a ruling that it is blemished. With regard to <b>a firstborn</b> animal <b>whose eye was blinded or whose foreleg was severed or whose hind leg was broken,</b> all of which obviously render the animal permanently blemished, that animal <b>may be slaughtered on the basis of</b> the ruling of <b>three</b> regular Jews <b>who attend the synagogue,</b> and it does not require a ruling by one of the Sages. <b>Rabbi Yosei</b> disagrees and <b>says: Even if there is</b> a court of <b>twenty-three</b> Sages <b>there, it may be slaughtered only on the basis of</b> the ruling of <b>an expert</b> in judging blemishes.",
+            "In the case of <b>one who slaughters a firstborn</b> animal and sells its meat, <b>and it was discovered that he did not</b> initially <b>show it</b> to one of the Sages, the <i>halakha</i> is that it was actually prohibited to derive any benefit from the meat. In that case, <b>what</b> the buyers <b>ate, they ate, and</b> the Sages penalized the seller in that <b>he must return the money to them,</b> which they paid for the meat that they ate. <b>And</b> with regard to <b>that which they did not eat,</b> that <b>meat must be buried, and he must return the money</b> that they paid for the meat that they did not eat. <b>And likewise,</b> in the case of <b>one who slaughters a cow and sells it, and it was discovered that it is a <i>tereifa</i>, what</b> the buyers <b>ate, they ate, and what they did not eat, they must return the meat to</b> the seller, who may sell it to a gentile or feed it to the dogs, <b>and he must return the money to</b> the buyers. If the buyers <b>sold it to gentiles or cast it to the dogs, they pay</b> the seller <b>the value of a <i>tereifa</i>,</b> which is less than the value of kosher meat, and the seller refunds the balance to the buyers."
+        ],
+        [
+            "<b>For these blemishes, one may slaughter the firstborn</b> animal outside the Temple: If the firstborn’s <b>ear was damaged</b> and lacking <b>from the cartilage [<i>haḥasḥus</i>], but not</b> if <b>the skin</b> was damaged; and likewise, if the ear <b>was split, although it is not lacking;</b> or if the ear <b>was pierced</b> with a hole <b>the size of a bitter vetch,</b> which is a type of legume; <b>or</b> if it was an ear <b>that</b> is <b>desiccated. What is a desiccated</b> ear that is considered a blemish? It is <b>any</b> ear <b>that</b> if <b>it is pierced it does not discharge a drop of blood. Rabbi Yosei ben HaMeshullam says: Desiccated</b> means that the ear is so dry <b>that it will crumble</b> if one touches it.",
+            "For these blemishes of the eye, one may slaughter the firstborn animal outside the Temple: <b>The eyelid that was pierced,</b> an eyelid <b>that was damaged</b> and is lacking, or an eyelid <b>that was split;</b> and likewise, one may slaughter a firstborn animal outside the Temple <b>if</b> there was <b>in his eye a cataract, a <i>tevallul</i>,</b> or a growth in the shape of <b>a snail, a snake,</b> or <b>a berry</b> that covers the pupil. <b>What is a <i>tevallul</i>?</b> It is <b>a white</b> thread <b>that bisects the iris and enters the black</b> pupil. If it is <b>a black</b> thread that bisects the iris and <b>enters the white</b> of the eye it <b>is not a blemish.</b>",
+            "<b>Pale spots</b> on the eye <b>and tears</b> streaming from the eye <b>that are constant</b> are blemishes that enable the slaughter of the firstborn. <b>Which are the pale spots that are constant?</b> They are <b>any</b> spots <b>that persisted</b> for <b>eighty days. Rabbi Ḥananya ben Antigonus said: One examines it three times within eighty days.</b> Only if the spots are found during all three examinations are they considered constant. <b>And these are the constant tears,</b> i.e., this is how it is known whether the blemish is temporary or permanent: In a case where the animal <b>ate,</b> for medicinal purposes, <b>moist</b> fodder <b>and dry</b> fodder <b>from</b> a field watered exclusively with <b>rain,</b> or if the animal ate <b>moist</b> fodder <b>and dry</b> fodder <b>from</b> an <b>irrigated</b> field, <b>or</b> even if the animal did not eat them together but <b>ate the dry</b> fodder <b>and thereafter</b> ate <b>the moist</b> fodder, and the condition of constant tears was not healed, <b>it is not a blemish.</b> It is not a blemish <b>unless</b> the animal <b>eats the moist</b> fodder <b>and thereafter</b> eats <b>the dry</b> fodder and is not thereby healed.",
+            "For these additional blemishes, one may slaughter a firstborn animal outside the Temple: <b>Its nose that was pierced, or that was damaged</b> and is lacking, <b>or that was split.</b> Likewise, <b>its lip that was pierced,</b> or <b>that was damaged,</b> or <b>that was split</b> is considered a blemish. The mishna lists additional blemishes that permit the slaughter of the firstborn: <b>The external gums that were damaged</b> and lacking <b>or that were scratched,</b> and likewise, <b>the internal</b> gums <b>that were extracted. Rabbi Ḥanina ben Antigonus says: One does not examine from the double teeth,</b> i.e., the large molars that appear like two teeth, <b>and inward, and</b> one does <b>not</b> examine <b>even the</b> place of the <b>double teeth</b> themselves. This is because even if they were extracted, it is a concealed blemish, and it does not permit the slaughter of the firstborn. ",
+            "The mishna details additional blemishes that enable the slaughter of firstborn animals: If <b>the pouch [<i>hazoven</i>]</b> in which the genitals of the firstborn are concealed, or if <b>the genitalia of a female sacrificial</b> animal, <b>were damaged</b> and lacking; if <b>the tail was damaged from the tailbone, but not</b> if it was damaged <b>from the joint,</b> i.e., one of the joints between the vertebrae, because it heals; <b>or</b> in a case <b>where the end of the tail is split,</b> i.e., <b>the skin and the flesh were removed and the bone remained</b> exposed; <b>or</b> in a case <b>where there is a full fingerbreadth of flesh between one joint and another joint;</b> these are all blemishes. ",
+            "The firstborn animal may be slaughtered if <b>it has no testicles or</b> if <b>it has only one testicle. Rabbi Yishmael says: If</b> the animal <b>has two</b> scrotal <b>sacs,</b> it can be assumed that <b>it has two testicles;</b> if the animal <b>does not have two</b> scrotal <b>sacs,</b> it can be assumed that <b>it has only one testicle. Rabbi Akiva says:</b> The matter can be ascertained: <b>One seats</b> the animal <b>on its rump and mashes</b> the sac; <b>if there is a testicle, ultimately</b> it is going <b>to emerge.</b> There was <b>an incident where one mashed</b> the sac <b>and</b> the testicle <b>did not emerge.</b> Then, the animal <b>was slaughtered and</b> the testicle <b>was discovered attached to the loins. And Rabbi Akiva permitted</b> the consumption of its flesh, as the testicle had not previously emerged, <b>and Rabbi Yoḥanan ben Nuri prohibited</b> its consumption. ",
+            "An animal <b>with five legs, or</b> one <b>that has only three, or</b> one <b>whose</b> hooves on its <b>legs were closed like</b> those <b>of a donkey</b> and not split, <b>or the <i>shaḥul</i>, or the <i>kasul</i></b> may be slaughtered. <b>What is a <i>shaḥul</i>?</b> It is an animal with <b>a thighbone that was dislocated. And</b> what is <b>a <i>kasul</i>?</b> It is an animal whose build is asymmetrical in <b>that one of its thighs is higher</b> than the other. ",
+            "Additional blemishes that permit the slaughter of the firstborn include those where <b>the bone of its foreleg or the bone of its hind leg was broken, even though it is not conspicuous.</b> With regard to <b>these blemishes</b> listed in this chapter, <b>Ila,</b> who was expert in blemishes of the firstborn, <b>enumerated</b> them <b>in Yavne, and the Sages deferred to his</b> expertise. <b>And</b> Ila <b>added three additional</b> blemishes, and the Sages <b>said to him: We did not hear</b> about <b>those.</b> Ila added: An animal <b>whose eye is round like</b> that <b>of a person, or whose mouth is similar to</b> that <b>of a pig, or where most of</b> the segment of <b>its tongue</b> corresponding to the segment that facilitates <b>speech</b> in the tongue of a person <b>was removed. The court that followed them said</b> with regard to each of those three blemishes: <b>That is a blemish</b> that enables the slaughter of the firstborn. ",
+            "<b>And</b> there was <b>an incident where the lower jaw</b> of the firstborn <b>protruded beyond the upper</b> jaw, <b>and Rabban Gamliel asked the Sages</b> for a ruling, <b>and they said: That is a blemish</b> that enables the slaughter of the firstborn. With regard to <b>the ear of the kid</b> that <b>was doubled</b> and appeared like two ears, <b>the Sages said: When</b> the additional ear <b>is one bone,</b> i.e., it has its own cartilage, it is <b>a blemish; when it does not have</b> its own <b>bone it is not a blemish. Rabbi Ḥananya ben Gamliel says:</b> In the case of <b>the tail of a kid that is similar to</b> that <b>of a pig or</b> one that is so short <b>that it does not have three joints, that is a blemish.</b> ",
+            "<b>Rabbi Ḥanina ben Antigonus says</b> that these are blemished animals: One <b>that has a wart in its eyes; and</b> one <b>where the bone of its foreleg or hind leg was damaged; and</b> one <b>where the bone of its mouth,</b> i.e., its jaw, <b>was dislocated;</b> and an animal with <b>one of its eyes large and one small,</b> or <b>one of its ears large and one small</b> where the difference in size is detectable <b>by sight, but not</b> if it is detectable only <b>by being measured. Rabbi Yehuda says:</b> An animal is blemished if with regard to <b>its two testicles, one is as large as two of the other, but the Rabbis did not agree with his</b> opinion. ",
+            "In the case of <b>the tail of a calf that does not reach the leg joint [<i>la’arkov</i>], the Sages said:</b> It is a blemish, because <b>all growth of calves</b> is in <b>this</b> manner:<b>As long as they grow,</b> their tails <b>are extended</b> beneath the leg joint. <b>Which is the leg joint</b> about <b>which</b> the Sages <b>spoke? Rabbi Ḥanina ben Antigonus says:</b> They are referring <b>to</b> the <b>leg joint that is in the middle of the thigh.</b> <b>For these blemishes</b> enumerated in the previous <i>mishnayot</i>, <b>one slaughters the firstborn</b> outside the Temple <b>and disqualified consecrated</b> animals <b>may be redeemed on their account.</b> ",
+            "<b>And these</b> are the blemishes <b>that one does not slaughter</b> the firstborn <b>due to them, neither in the Temple nor in</b> the rest of <b>the country: Pale spots</b> on the eye <b>and tears</b> streaming from the eye <b>that are not constant; and internal gums that were damaged but that were not extracted; and</b> an animal <b>with boils</b> that are moist inside and out <b>[<i>garav</i>]; and</b> an animal <b>with warts; and</b> an animal <b>with boils [<i>ḥazazit</i>];</b> and <b>an old or sick</b> animal, <b>or</b> one with <b>a foul odor; and</b> one <b>with which a transgression was performed,</b> e.g., it copulated with a person or was the object of bestiality; <b>and</b> one <b>that killed a person.</b> In these latter two cases, the act of bestiality or killing became known <b>on the basis</b> of the testimony <b>of one witness or on the basis of the owner. And</b> one does not slaughter <b>a <i>tumtum</i>,</b> whose sexual organs are concealed, <b>and a hermaphrodite [<i>ve’anderoginos</i>],</b> which has both male and female sexual organs, <b>neither in the Temple nor in</b> the rest of <b>the country. Rabbi Shimon says: You have no blemish greater than that,</b> and it may be slaughtered. <b>And the Rabbis say:</b> The halakhic status of a hermaphrodite <b>is not</b> that of <b>a firstborn; rather,</b> its halakhic status is that of a non-sacred animal that may <b>be shorn and utilized for labor.</b>"
+        ],
+        [
+            "Concerning <b>these blemishes</b> which were taught with regard to an animal, <b>whether</b> they are <b>permanent or transient, they</b> also <b>disqualify in</b> the case of <b>a person,</b> i.e., they disqualify a priest from performing the Temple service. <b>And in addition to those</b> blemishes, there are other blemishes that apply only to a priest: <b>One whose</b> head <b>is pointed,</b> narrow above and wide below; <b>and one whose</b> head <b>is turnip-like,</b> wide above and narrow below; <b>and one whose</b> head <b>is hammer-like,</b> with his forehead protruding; <b>and</b> one <b>whose head</b> has <b>an indentation; and</b> one <b>wherein the back of his head protrudes.</b> <b>And</b> with regard to <b>those with humped</b> backs, <b>Rabbi Yehuda deems</b> them <b>fit</b> for service <b>and the Rabbis deem</b> them <b>disqualified.</b>",
+            "<b>The <i>kere’aḥ</i> is disqualified</b> from performing the Temple service. <b>What is a <i>kere’aḥ</i>?</b> It is <b>anyone who does not have a row of hair encircling</b> his head <b>from ear to ear. If he has</b> a row of hair from ear to ear, <b>that</b> person is <b>fit</b> for service. If a priest <b>has no eyebrows, or</b> if <b>he has only one eyebrow, that is the <i>gibben</i> that is stated in the Torah</b> in the list of blemished priests (see Leviticus 21:20). <b>Rabbi Dosa says:</b> A <i>gibben</i> is one <b>whose eyebrows</b> are so long that they <b>lie</b> flat and cover his eyes. <b>Rabbi Ḥanina ben Antigonus says:</b> A <i>gibben</i> is one <b>who has two backs and two spines.</b>",
+            "<b>The <i>ḥarum</i> is disqualified</b> from performing the Temple service. <b>What is a <i>ḥarum</i>?</b> It is <b>one who</b> can <b>paint both of his eyes as one,</b> with one brushstroke, because he has a sunken nose. If <b>both of one’s eyes</b> are <b>above or both of his eyes</b> are <b>below;</b> or if <b>one of his eyes</b> is <b>above and one of his eyes</b> is <b>below;</b> or if both eyes are in the proper place but <b>he sees</b> both <b>the room</b> on the ground floor <b>and the upper story as one,</b> at the same time; and likewise those unable to <b>look at the sun; and one whose eyes are different; and one whose eyes tear constantly,</b> these are disqualified from performing the Temple service. <b>And one whose eyelashes have fallen out</b> is <b>disqualified</b> from performing the Temple service <b>due to the appearance</b> of a blemish. Unlike the others listed in this mishna, who are disqualified by Torah law, one with this condition is not disqualified by Torah law. Rather, the Sages issued a decree prohibiting a priest with such a condition to perform the Temple service.",
+            "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: If a priest’s <b>eyes are large like those of a calf or small like those of a goose;</b> if <b>his body is</b> disproportionately <b>large</b> relative <b>to his limbs or</b> disproportionately <b>small</b> relative <b>to his limbs;</b> if <b>his nose is</b> disproportionately <b>large</b> relative <b>to his limbs or</b> disproportionately <b>small</b> relative <b>to his limbs,</b> he is disqualified. And <b>the <i>tzomem</i> and the <i>tzome’a</i></b> are also disqualified. <b>What is a <i>tzome’a</i>?</b> It is <b>anyone whose ears are small. And</b> what is <b>the <i>tzomem</i>?</b> It is <b>anyone whose ears are similar to a sponge.</b> ",
+            "If <b>his upper lip protrudes beyond the lower</b> lip or his <b>lower</b> lip <b>protrudes beyond the upper</b> lip, <b>that is a blemish. And one whose teeth fell out is disqualified due to the appearance</b> of a blemish. The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One who has <b>breasts</b> so large that they <b>sag like</b> those <b>of a woman;</b> or if <b>one’s belly is swollen</b> and protrudes; or if <b>one’s navel protrudes;</b> or if one is <b>an epileptic, even</b> if he experiences seizures only <b>once in</b> a long <b>while;</b> or one <b>who is afflicted with a melancholy temper;</b> or <b>one whose scrotum is</b> unnaturally <b>long; or one whose penis is</b> unnaturally <b>long</b> is disqualified from performing the Temple service. If <b>one has no testicles, or</b> if <b>he has only one testicle, that is</b> the <b><i>mero’aḥ ashekh</i> that is stated in the Torah</b> (see Leviticus 21:20) among the blemishes that disqualify a priest from Temple service. <b>Rabbi Yishmael says:</b> A <i>mero’aḥ ashekh</i> is <b>anyone whose testicles were crushed. Rabbi Akiva says:</b> It is <b>anyone that</b> has <b>wind in his testicles,</b> i.e., they are swollen. <b>Rabbi Ḥanina ben Antigonus says:</b> <i>Mero’aḥ ashekh</i> does not refer to the testicles; rather, the reference is to <b>anyone whose appearance [<i>marav</i>] is</b> especially <b>dark [<i>ḥashukhin</i>].</b> ",
+            "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One whose legs are crooked and bend inward, causing him to <b>knock his ankles or his knees</b> into each other as he walks, <b>and a <i>ba’al happikim</i>,</b> and <b>the <i>ikkel</i>. What is the <i>ikkel</i>?</b> It is <b>anyone who places his feet together and his knees do not knock into each other,</b> i.e., he is bowlegged. A priest with <b>a protuberance emerging</b> alongside <b>the thumb of his</b> hand or the big toe of his foot,or one <b>whose heel emerges</b> and protrudes <b>back</b> from <b>his</b> foot, or one <b>whose feet are wide like</b> those <b>of a goose</b> are all disqualified from performing the Temple service. A priest <b>whose fingers</b> or toes <b>are configured one upon the other, or</b> one whose fingers or toes are <b>attached,</b> is likewise disqualified. But if they were attached from <b>above</b> the palm of the hand or the bottom of the foot only <b>until the</b> middle <b>joint,</b> he is <b>fit.</b> If they were attached <b>below the joint,</b> higher up on the finger or toe, <b>and he cut</b> to separate them, he is <b>fit.</b> In a case where <b>there was an extra</b> finger or toe <b>on</b> his hand or foot <b>and he cut it, if</b> that extra appendage <b>contains a bone,</b> the priest is <b>disqualified</b> even after it was cut, <b>and if</b> there is <b>no</b> bone the priest is <b>fit.</b> If there was <b>an extra</b> appendage <b>on his hands and on his feet, six on each</b> for a total of <b>twenty-four, Rabbi Yehuda deems</b> the priest <b>fit and the Rabbis deem</b> him <b>disqualified.</b> With regard to one <b>who</b> is ambidextrous and <b>has control of both of his hands, Rabbi</b> Yehuda HaNasi <b>deems</b> the priest <b>disqualified,</b> as his halakhic status is like that of one who is left-handed, <b>and the Rabbis deem</b> him <b>fit.</b> Concerning <b>the <i>kushi</i>, the <i>giḥor</i>, the <i>lavkan</i>, the <i>kipe’aḥ</i>, the dwarf, the deaf-mute, the imbecile, the drunk, and</b> those <b>with ritually pure marks,</b> their conditions <b>disqualify a person</b> from performing the Temple service <b>and are valid,</b> i.e., they do not disqualify with regard to being sacrificed, <b>in</b> the case of <b>an animal. Rabban Shimon ben Gamliel says: An imbecile among animals is not optimal</b> for sacrifice. <b>Rabbi Elazar says: Even</b> with regard to those <b>with</b> flesh or skin that <b>hangs</b> from their body, that blemish <b>disqualifies in</b> the case of <b>a person and is valid in</b> the case of <b>an animal.</b>",
+            "<b>These</b> flaws <b>do not disqualify a person</b> from performing the Temple service, <b>but</b> they do <b>disqualify an animal</b> from being sacrificed: An animal whose mother or offspring were slaughtered that day, as slaughtering it would violate the prohibition against slaughtering the animal <b>itself and its offspring</b> on the same day; <b>a <i>tereifa</i>;</b> one <b>born by caesarean section;</b> one <b>with which a transgression</b> of bestiality <b>was performed; and one that killed a person.</b> <b>And</b> a priest <b>who marries women by a transgression,</b> e.g., a divorcée or a woman who underwent <i>ḥalitza</i>, is <b>disqualified</b> from performing the Temple service <b>until he vows</b> not to derive <b>benefit from her.</b> The vow ensures that he will divorce her promptly. <b>And</b> a priest <b>who becomes impure</b> through exposure <b>to corpses</b> is <b>disqualified</b> from performing the Temple service <b>until he accepts upon himself</b> a commitment <b>that he will no</b> longer <b>become impure</b> through exposure <b>to corpses.</b>"
+        ],
+        [
+            "<b>There is</b> a son who is <b>a firstborn with regard to inheritance but is not a firstborn with regard to</b> the requirement of redemption from <b>a priest.</b> There is another who is <b>a firstborn with regard to</b> redemption from <b>a priest but is not a firstborn with regard to inheritance.</b> There is another who is <b>a firstborn with regard to inheritance and with regard to</b> redemption from <b>a priest. And there is</b> another <b>who is not a firstborn</b> at all, <b>neither with regard to inheritance nor with regard to</b> redemption from <b>a priest.</b> <b>Which is</b> the son who is <b>a firstborn with regard to inheritance but is not a firstborn with regard to</b> redemption from <b>a priest?</b> It is a son <b>who came after miscarriage</b> of an underdeveloped fetus, <b>even where</b> the <b>head</b> of the underdeveloped fetus <b>emerged alive; or</b> after a fully developed <b>nine-</b>month<b>-old</b> fetus <b>whose head emerged dead.</b> The same applies to a son born to a woman <b>who</b> had previously <b>miscarried</b> a fetus that had the appearance of <b>a type of domesticated animal, undomesticated animal, or bird,</b> as that is considered the opening of the womb. This is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say:</b> The son is not exempted from the requirement of redemption from a priest <b>unless</b> his birth follows the birth of an animal <b>that takes the form of a person.</b> In the case of a woman <b>who miscarries</b> a fetus in the form of <b>a sandal fish or</b> from whom <b>an afterbirth or a gestational sac</b> in which <b>tissue developed</b> emerged, <b>or</b> who delivered a fetus <b>that emerged in pieces,</b> the son <b>who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to</b> redemption from <b>a priest.</b> In the case of a son born to <b>one who did not have sons and he married a woman who had already given birth;</b> or if he married a woman who gave birth when <b>she was still</b> a Canaanite <b>maidservant and she was</b> then <b>emancipated;</b> or one who gave birth when <b>she was still a gentile and she</b> then <b>converted,</b> and <b>when</b> the maidservant or the gentile <b>came to</b> join <b>the Jewish people she gave birth</b> to a male, that son is <b>a firstborn with regard to inheritance but is not a firstborn with regard to</b> redemption from <b>a priest.</b> <b>Rabbi Yosei HaGelili says:</b> That son is <b>a firstborn with regard to inheritance and with regard to</b> redemption from <b>a priest, as it is stated:</b> “Whatever <b>opens the womb among</b> the children of <b>Israel”</b> (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb <b>unless it opens the womb</b> of a woman <b>from the Jewish people.</b> In the case of <b>one who had sons and married a woman who had not given birth;</b> or if he married a woman who <b>converted while</b> she was <b>pregnant,</b> or a Canaanite maidservant who <b>was emancipated while</b> she was <b>pregnant</b> and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. <b>And</b> likewise, if an Israelite woman <b>and</b> the daughter or wife of <b>a priest,</b> neither of whom had given birth yet, or an Israelite woman <b>and</b> the daughter or wife of <b>a Levite,</b> or an Israelite woman <b>and a woman who had already given birth,</b> all women whose sons do not require redemption from the priest, <b>gave birth</b> in the same place and it is uncertain which son was born to which mother; <b>and likewise</b> a woman <b>who did not wait three months after</b> the death of <b>her husband and she married and gave birth, and it is unknown whether</b> the child was born after a pregnancy of <b>nine months</b> and is the <b>son of the first</b> husband, or <b>whether</b> he was born after a pregnancy of <b>seven months</b> and is the <b>son of the latter</b> husband, in all these cases the child is <b>a firstborn with regard to</b> redemption from <b>a priest but is not a firstborn with regard to inheritance.</b> Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. <b>Which is</b> the offspring <b>that is a firstborn</b> both <b>with regard to inheritance and with regard to</b> redemption from <b>a priest?</b> In the case of a woman <b>who miscarried a gestational sac full of water,</b> or one <b>full of blood,</b> or one <b>full of pieces of flesh;</b> or one <b>who miscarries</b> a mass <b>resembling a fish, or grasshoppers,</b> or <b>repugnant creatures, or creeping animals, or</b> one <b>who miscarries on the fortieth day</b> after conception, <b>the</b> son <b>who follows</b> any of <b>them is a firstborn with regard to inheritance and with regard to</b> redemption from <b>a priest.</b>",
+            "In the case of a boy <b>born by caesarean section and the</b> son <b>who follows him, both of them are not firstborn, neither with regard to inheritance nor with regard to</b> redemption from <b>a priest. Rabbi Shimon says: The first</b> son is a firstborn <b>with regard to inheritance</b> if he is his father’s first son, <b>and the second</b> son is a firstborn with regard to redemption from a priest <b>for five <i>sela</i></b> coins, because he is the first to emerge from the womb and he emerged in the usual way.",
+            "With regard to <b>one whose wife had not</b> previously <b>given birth and</b> then <b>gave birth</b> to <b>two males,</b> i.e., twin males, and it is unknown which is the firstborn, <b>he gives five <i>sela</i></b> coins <b>to the priest</b> after thirty days have passed. If <b>one of them dies within thirty days</b> of birth, before the obligation to redeem the firstborn takes effect, <b>the father is exempt</b> from the payment due to uncertainty, as perhaps it was the firstborn who died. In a case where <b>the father died and the sons are alive, Rabbi Meir says: If they gave</b> the five <i>sela</i> coins to the priest <b>before they divided</b> their father’s property between them, <b>they gave</b> it, and it remains in the possession of the priest. <b>But if not,</b> they are <b>exempt</b> from giving the redemption money to the priest. <b>Rabbi Yehuda says: The obligation</b> to redeem the firstborn already <b>took effect on the property</b> of the father; therefore, in either case the sons, his heirs, are required to pay the priest. If the wife gave birth to <b>a male and a female</b> and it is not known which was born first, <b>the priest has nothing here,</b> as it is possible that the female was born first.",
+            "With regard to <b>two wives</b> of one man, both of <b>whom had not</b> previously <b>given birth, and they gave birth</b> to <b>two males,</b> i.e., each bore one male, and the sons were intermingled, the father <b>gives ten <i>sela</i></b> coins <b>to the priest</b> even if it is unknown which son was born first, because it is certain that each is firstborn of his mother. In a case where <b>one of them dies within thirty days</b> of birth, <b>if he gave</b> all ten <i>sela</i> coins <b>to one priest,</b> the priest <b>must return five <i>sela</i> to him,</b> because the father was not obligated to redeem the son who then died. <b>And if he gave</b> the redemption payment <b>to two</b> different <b>priests, he cannot reclaim</b> the money <b>from the possession</b> of either priest, as each could claim that the money that he received was for the living child. If one mother gave birth to <b>a male and</b> one gave birth to <b>a female,</b> or if between them they gave birth to <b>two males and</b> one <b>female,</b> and the children were intermingled, the father <b>gives five <i>sela</i></b> coins <b>to the priest:</b> In the first case because the male might have preceded the female and in the second case because one of the males is certainly firstborn. If the children were <b>two females and a male, or two males and two females, the priest has nothing here,</b> as it is possible the female was born first to each mother. If <b>one</b> of his wives <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth and</b> they <b>gave birth</b> to <b>two males</b> who became intermingled, the father <b>gives five <i>sela</i></b> coins <b>to the priest,</b> as it is certain that one of them was born to the mother who had not yet given birth. If <b>one of them dies within thirty days</b> of birth <b>the father is exempt</b> from that payment, as it is possible that the one who died was born to the mother who had not yet given birth. In a case of intermingling where <b>the father died and the sons are alive, Rabbi Meir says: If they gave</b> the five <i>sela</i> coins to the priest <b>before they divided</b> their father’s property between them, <b>they gave</b> it, and it remains in the possession of the priest. <b>But if not,</b> they are <b>exempt</b> from giving the redemption payment to the priest. <b>Rabbi Yehuda says:</b> The <b>obligation</b> to redeem the firstborn already <b>took effect</b> on <b>the property</b> of the father. If the wives gave birth to <b>a male and a female the priest has nothing here,</b> as perhaps the female was born to the mother who had not yet given birth.",
+            "With regard to <b>two women who had not</b> previously <b>given birth,</b> who were married <b>to two</b> different <b>men, and they gave birth</b> to <b>two males</b> and the sons were intermingled, <b>this</b> father <b>gives five <i>sela</i></b> coins <b>to a priest and that</b> father <b>gives five <i>sela</i></b> coins to a priest, as each is certainly firstborn to his mother. In a case where <b>one of them dies within thirty</b> days of birth, <b>if</b> the fathers <b>gave</b> all ten <i>sela</i> coins <b>to one priest,</b> the priest <b>must return five <i>sela</i></b> coins <b>to them. But if they gave</b> the redemption payment <b>to two</b> different <b>priests they cannot reclaim</b> the money <b>from the possession of</b> either priest, as each could claim that the money that he received was for the living child. If the women gave birth to <b>a male and a female</b> and the children became intermingled, <b>the fathers are exempt,</b> as each could claim that he is the father of the female, <b>but the son is obligated to redeem himself,</b> as he is certainly a firstborn. If <b>two females and a male</b> were born, <b>or two females and two males, the priest has nothing here,</b> as it is possible the female was born first to each mother.",
+            "If <b>one</b> woman <b>had</b> previously <b>given birth and one had not</b> previously <b>given birth,</b> and they were married <b>to two men and they gave birth to two males,</b> who then became intermingled, <b>this</b> one <b>whose wife had not</b> previously <b>given birth gives five <i>sela</i></b> coins <b>to the priest.</b> If the women gave birth to <b>a male and a female the priest has nothing here,</b> as it is possible the female was born to the mother who had not yet given birth. If <b>the</b> firstborn <b>son dies within thirty days</b> of birth, <b>although</b> the father <b>gave</b> five <i>sela</i> <b>to the priest,</b> the priest <b>must return</b> it. If the firstborn son dies <b>after thirty days</b> have passed, <b>even if</b> the father <b>did not give</b> five <i>sela</i> coins to the priest <b>he must give</b> it then. If the firstborn <b>dies on the thirtieth day,</b> that day’s halakhic status is <b>like</b> that of the <b>day that preceded it,</b> as the obligation takes effect only after thirty days have elapsed. <b>Rabbi Akiva says:</b> If the firstborn dies on the thirtieth day it is a case of uncertainty; therefore, <b>if</b> the father already <b>gave</b> the redemption payment to the priest <b>he cannot take</b> it back, <b>but if he did not</b> yet <b>give</b> payment <b>he does not</b> need to <b>give</b> it. If <b>the father</b> of the firstborn <b>dies within thirty</b> days of birth <b>the presumptive status of</b> the son is <b>that he was not redeemed, until</b> the son <b>will bring proof that he was redeemed.</b> If the father dies <b>after thirty days</b> have passed <b>the presumptive status of</b> the son is <b>that he was redeemed, until</b> people <b>will tell him that he was not redeemed.</b> If one had both <b>himself to redeem and his son to redeem, his</b> own redemption <b>takes precedence over</b> that of <b>his son. Rabbi Yehuda says:</b> The redemption of <b>his son takes precedence, as the mitzva</b> to redeem the father is incumbent <b>upon his</b> own <b>father, and the mitzva</b> to redeem <b>his son</b> is incumbent <b>upon him.</b> ",
+            "The <b>five <i>sela</i></b> coins <b>of</b> the redemption of <b>the</b> firstborn <b>son,</b> with regard to which it is written: “Five shekels of silver, after the shekel of the Sanctuary” (Numbers 18:16), are calculated <b>using a Tyrian <i>maneh</i>.</b> The silver content of the Tyrian coinage is significantly higher than that of provincial coinage, which is worth one-eighth its value. With regard to the <b>thirty</b> shekels paid to the owner <b>of</b> a Canaanite <b>slave</b> who is killed by an ox (see Exodus 21:32), and the <b>fifty</b> shekels paid <b>by a rapist</b> (see Deuteronomy 22:29) <b>and by a seducer</b> (see Exodus 22:16) of a young virgin woman, <b>and</b> the <b>one hundred</b> shekels paid <b>by the defamer</b> of his bride with the claim that she is not a virgin (see Deuteronomy 22:19), <b>all of them,</b> even those cases where the word shekel is not explicitly written, are paid <b>in the shekel of the Sanctuary,</b> whose value is twenty <i>gera</i> (see Numbers 18:16) and that is calculated <b>using a Tyrian <i>maneh</i>. And all</b> monetary obligations <b>are redeemed,</b> i.e., paid, <b>with</b> coins <b>or with</b> items of <b>the equivalent</b> value of <b>money, except for the</b> half-<b>shekels</b> that are donated to the Temple each year, which must be given specifically as coins.",
+            "<b>One may not redeem</b> his firstborn son, <b>neither with</b> Canaanite <b>slaves, nor with</b> promissory <b>notes, nor with land, nor with consecrated items.</b> If the father <b>wrote</b> a promissory note <b>to the priest that he is obligated to give</b> him <b>five <i>sela</i></b> coins, the father is <b>obligated to give</b> them <b>to him but his son is not redeemed. Therefore, if the priest wished to give</b> back the five <i>sela</i> coins <b>to him as a gift</b> he is <b>permitted</b> to do so. With regard to <b>one who designates</b> five <i>sela</i> coins for <b>redemption of his</b> firstborn <b>son and he lost</b> the coins before he gave them to the priest, the father <b>bears</b> financial <b>responsibility for their</b> loss, <b>as it is stated</b> to Aaron the priest: “Everything that opens the womb in man and animal <b>shall be yours”; and</b> only afterward it says: <b>“You shall redeem</b> the firstborn of man” (Numbers 18:15). This indicates that only after the money shall be in the possession of the priest is the son redeemed.",
+            "<b>The firstborn</b> son <b>takes a double</b> portion, i.e., twice the portion taken by the other sons, <b>when</b> inheriting <b>the property of the father, but he does not take twice</b> the portion <b>when</b> inheriting <b>the property of the mother. And neither does he take</b> twice the portion <b>in</b> any <b>enhancement</b> of the value of the property after the death of the father, <b>nor</b> does he take twice the portion <b>in</b> property <b>due</b> the father, <b>as</b> he does <b>in</b> property the father <b>possessed.</b> <b>And neither does a woman</b> take these portions, i.e., any enhancement of the value of the property or the property due the husband, from her husband’s property <b>for</b> payment of <b>her marriage contract</b> upon her divorce or her husband’s death; <b>nor</b> do <b>the daughters</b> take this share of the property <b>for their sustenance,</b> to which they are entitled from their late father’s possessions. <b>Nor</b> does <b>a man whose married brother died childless [<i>yavam</i>]</b> receive these portions, even though he acquires his brother’s portion of their shared father’s inheritance after performing levirate marriage with his brother’s wife. The mishna summarizes: <b>And all of them do not take</b> a portion <b>in</b> any <b>enhancement</b> of the value of the property after the death of the owner, <b>nor</b> do they take a portion <b>in</b> property <b>due</b> the deceased, <b>as</b> they do in property <b>in</b> his <b>possession.</b>",
+            "<b>And these</b> are the people <b>whose</b> properties, unlike an ancestral field, <b>do not return</b> to their original owners <b>in the Jubilee</b> Year: The firstborn who inherited his father’s property by the right of <b>primogeniture</b> need not return the extra portion for redistribution among the brothers; <b>and one who inherits his wife’s</b> property need not return it to her family; <b>and one who consummates the levirate marriage with the wife of his brother</b> and gains the right to his brother’s property need not return it for redistribution among the brothers. <b>And</b> likewise, <b>a gift</b> of land need not be returned to the original owners in the Jubilee Year; this is <b>the statement of Rabbi Meir. And the Rabbis say:</b> The halakhic status of <b>a gift</b> is <b>like</b> that of <b>a sale,</b> and it must be returned. <b>Rabbi Elazar says: All these</b> lands <b>return in the Jubilee</b> Year. <b>Rabbi Yoḥanan ben Beroka says: Even one who inherits his wife’s</b> property <b>must return</b> the land <b>to the members of</b> her father’s <b>family and should deduct from them the monetary</b> value of the land, as the Gemara will explain."
+        ],
+        [
+            "The mitzva of <b>animal tithe is in effect</b> both <b>in Eretz</b> Yisrael <b>and outside of Eretz</b> Yisrael, <b>in the presence of,</b> i.e., in the time of, <b>the Temple and not in the presence of the Temple.</b> It is in effect <b>with regard to non-sacred</b> animals <b>but not with regard to sacrificial</b> animals. <b>And it is in effect with regard to the herd and the flock, but they are not tithed from one for the other;</b> and it is in effect <b>with regard to sheep and goats, and they are tithed from one for the other.</b> And it is in effect <b>with regard to</b> animals from <b>the new</b> flock <b>and with regard to</b> animals from <b>the old</b> flock, <b>but they are not tithed from one for the other. As by right, it should be</b> inferred: <b>If</b> in the case of animals from the <b>new</b> flock <b>and the old</b> flock, <b>which do not</b> carry the prohibition of mating <b>diverse kinds</b> when mated <b>with each other</b> because they are one species, <b>are</b> nevertheless <b>not tithed from one for the other,</b> then with regard to <b>sheep and goats, which do</b> carry the prohibition of mating <b>diverse kinds</b> when mated <b>with each other, is it not right that they will not be tithed from one for the other?</b> Therefore, <b>the verse states:</b> “And all the tithe of the herd <b>or the flock,</b> whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), indicating that with regard to animal tithe, <b>all</b> animals that are included in the term <b>flock</b> are <b>one</b> species.",
+            "Animals subject to the obligation of <b>animal tithe join together</b> if the distance between them is no greater <b>than the distance that a grazing animal</b> can <b>walk</b> and still be tended by one shepherd. <b>And how much is the distance that a grazing animal walks?</b> It is <b>sixteen <i>mil</i>.</b> If the distance <b>between these</b> animals <b>and those</b> animals <b>was thirty-two <i>mil</i> they do not join together.</b> If <b>he</b> also <b>had</b> animals <b>in the middle</b> of that distance of thirty-two <i>mil</i>, <b>he brings</b> all three flocks to a pen <b>and tithes them in the middle. Rabbi Meir says: The Jordan</b> River <b>divides</b> between animals on two sides of the river <b>with regard to animal tithe,</b> even if the distance between them is minimal.",
+            "<b>One who purchases</b> an animal <b>or</b> has an animal <b>that was given to him as a gift</b> is <b>exempt from</b> separating <b>animal tithe.</b> With regard to <b>brothers and partners,</b> i.e., brothers who are partners in the inheritance of their father, <b>when they are obligated to</b> add <b>the premium [<i>bakalbon</i>]</b> to their annual half-shekel payment to the Temple <b>they are exempt from animal tithe.</b> Conversely, those whose halakhic status is like that of sons who are supported by their father and <b>are obligated to</b> separate <b>animal tithe are exempt from</b> adding <b>the premium.</b> The mishna clarifies: If the brothers <b>acquired</b> the animals through inheritance <b>from</b> the property in <b>the possession of</b> their father’s <b>house they are obligated</b> in animal tithe; <b>but if not, they are exempt.</b> How so? If <b>they divided</b> the inheritance between them <b>and then reentered a partnership, they are obligated to</b> add <b>the premium and are exempt from animal tithe.</b>",
+            "<b>All</b> cattle, sheep, and goats <b>enter the pen to be tithed, except for</b> an animal crossbred <b>from diverse kinds,</b> e.g., a hybrid of a goat and a sheep; <b>a <i>tereifa</i>;</b> an animal <b>born by caesarean section;</b> one <b>whose time has not yet</b> arrived, i.e., that is younger than eight days old, which is when animals become eligible for sacrifice; <b>and an orphan. And what is an orphan?</b> It is <b>any</b> animal <b>whose mother died</b> or <b>was slaughtered</b> while giving birth to it <b>and thereafter</b> completed <b>giving birth</b> to it. <b>Rabbi Yehoshua says: Even if its mother was slaughtered but its hide exists</b> at birth, i.e., if the mother’s hide is present after the birth, <b>this is not an orphan.</b>",
+            "There are <b>three</b> times during the year designated for <b>gathering</b> the animals that were born since the last date <b>for animal tithe: Adjacent to Passover, and adjacent to <i>Shavuot</i>, and adjacent to <i>Sukkot</i>. And those are the gathering</b> times <b>for animal tithe;</b> this is <b>the statement of Rabbi Akiva.</b> <b>Ben Azzai says</b> the dates are: <b>On the twenty-ninth of Adar, on the first of Sivan,</b> and <b>on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say</b> that the dates are: <b>On the first of Nisan, on the first of Sivan,</b> and <b>on the twenty-ninth of Elul. And why did</b> Rabbi Elazar and Rabbi Shimon <b>say the twenty-ninth of Elul, and</b> why <b>did they not say the first of Tishrei?</b> It is <b>due to</b> the fact <b>that</b> the first of Tishrei <b>is</b> the <b>festival</b> of Rosh HaShana, <b>and one cannot tithe on a Festival. Consequently, they brought it earlier, to the twenty-ninth of Elul.</b> <b>Rabbi Meir says:</b> The beginning of <b>the new year for animal tithe is on the first of Elul. Ben Azzai says:</b> The animals born in <b>Elul are tithed by themselves,</b> due to the uncertainty as to whether the <i>halakha</i> is in accordance with the opinion of Rabbi Meir, i.e., that the new year begins on the first of Elul, or in accordance with the opinion of Rabbi Elazar and Rabbi Shimon, which would mean that the new year begins on the first of Tishrei.",
+            "According to the opinion of Rabbi Elazar and Rabbi Shimon, with regard to <b>all</b> animals <b>that are born from the first of Tishrei until the twenty-ninth of Elul, those</b> animals <b>join</b> to be tithed <b>together.</b> If <b>five</b> were born <b>before Rosh HaShana and five after Rosh HaShana,</b> those animals <b>do not join</b> to be tithed <b>together.</b> If <b>five</b> were born <b>before</b> a time designated for <b>gathering and five after</b> that time designated for <b>gathering, those</b> animals <b>join</b> to be tithed <b>together. If so, why were three</b> times <b>stated</b> for <b>gathering</b> the animals <b>for animal tithe?</b> The reason is <b>that until the</b> time designated for <b>gathering arrives</b> it is <b>permitted to sell and slaughter</b> the animals. Once <b>the</b> time designated for <b>gathering arrives one may not slaughter</b> those animals before tithing them; <b>but if he slaughtered</b> an animal without tithing it he is <b>exempt.</b>",
+            "<b>In what manner does one tithe</b> the animals? <b>He gathers them in a pen and provides them with a small,</b> i.e., narrow, <b>opening, so that two</b> animals <b>will not be able to emerge together. And he counts</b> the animals as they emerge: <b>One, two, three, four, five, six, seven, eight, nine; and he paints</b> the animal <b>that emerges tenth with red paint and declares: This is tithe.</b> Even if <b>he did not paint it with red paint, or if he did not count</b> the animals <b>with a rod</b> in accordance with the verse: “Whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), <b>or if he counted</b> the animals when they were <b>prone or standing</b> in place and did not make them pass through a narrow opening, <b>these</b> animals <b>are tithed</b> after the fact. But <b>if he had one hundred</b> animals <b>and he took ten</b> as tithe, or if he had <b>ten</b> animals <b>and he</b> simply <b>took one</b> as tithe, <b>that is not tithe,</b> as he did not count them one by one until reaching ten. <b>Rabbi Yosei, son of Rabbi Yehuda, says:</b> In that case too, it is <b>tithe.</b> If before the owner completed tithing his animals, <b>one of</b> those already <b>counted jumped</b> back into the pen <b>among</b> the animals that had not yet been counted, <b>all those</b> in the pen <b>are exempt</b> from being tithed, as each of them might be the animal that was already counted. If one <b>of</b> those animals that had been <b>tithed,</b> i.e., designated as the tenth, jumped back into the pen <b>among</b> the animals that had not yet been counted, creating uncertainty with regard to all the animals there which was the animal tithe, <b>all</b> the animals <b>must graze until they become unfit</b> for sacrifice, <b>and</b> each of them <b>may be eaten in its blemished</b> state <b>by</b> its <b>owner</b> once it develops a blemish.",
+            "If <b>two</b> animals <b>emerged as one, one counts them as twos,</b> i.e., as though they came out one after the other. If he mistakenly <b>counted</b> two of the animals at the beginning or in the middle of the ten as <b>one,</b> and then continued his count, the <b>ninth and</b> the <b>tenth are flawed,</b> as he called the tenth: Ninth, and he called the eleventh: Tenth. If he mistakenly <b>called</b> the <b>ninth: Tenth, and</b> the <b>tenth: Ninth, and the eleventh: Tenth,</b> the <b>three of them are sacred,</b> although each has a different halakhic status. <b>The ninth is eaten in its blemished</b> state; <b>and the tenth is</b> animal <b>tithe,</b> which is sacrificed in the Temple and eaten by its owner; <b>and</b> the <b>eleventh is sacrificed as a peace offering,</b> from which the breast and the thigh are given to the priest. <b>And</b> the eleventh <b>renders</b> a non-sacred animal that is exchanged for the peace offering consecrated as <b>a substitute</b> and he sacrifices it as a peace offering; this is <b>the statement of Rabbi Meir.</b> <b>Rabbi Yehuda said:</b> The eleventh animal itself, which he called tenth, is a substitute for animal tithe, <b>and does a substitute render</b> another animal <b>a substitute?</b> Everyone agrees that a substitute is created only in exchange for an originally consecrated animal. The Sages <b>said in the name of Rabbi Meir:</b> The eleventh animal is not considered a substitute for the animal tithe, since <b>if it were a substitute it would not be sacrificed,</b> as the substitute for an animal tithe is not sacrificed. If <b>one called the ninth</b> animal: <b>Tenth, and the tenth: Tenth, and the eleventh: Tenth, the eleventh is not consecrated. This is the principle:</b> In <b>any</b> situation <b>where the name</b> of the <b>tenth was not removed from</b> the tenth animal, the <b>eleventh</b> that was called the tenth <b>is not consecrated.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,116 @@
+{
+    "language": "he",
+    "title": "Mishnah Bekhorot",
+    "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 בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nהַלּוֹקֵחַ עֹבֶר חֲמוֹרוֹ שֶׁלַּנָּכְרִי, \nוְהַמּוֹכֵר לוֹ, \nאַף עַל פִּי שֶׁאֵינוּ רַשַּׁי, \nוְהַמִּשְׁתַּתֵּף לוֹ, \nוְהַמְקַבֵּל מִמֶּנּוּ, \nוְהַנּוֹתֵן לוֹ בְּקַבָּלָה, \nפָּטוּר מִן הַבְּכוֹרָה, \nשֶׁנֶּאֱמַר: (במדבר ג,יג) \n\"בְּיִשְׂרָאֵל\", אֲבָל לֹא בַאֲחֵרִים.  \nהַכֹּהֲנִים וְהַלְוִיִּם פְּטוּרִים, \nמִקַּל וָחֹמֶר: \nאִם פָּטְרוּ שֶׁלְּיִשְׂרָאֵל בַּמִּדְבָּר, \nדִּין הוּא שֶׁיִּפְטְרוּ לְעַצְמָן. \n",
+            "<small>ב</small>\nפָּרָה שֶׁיָּלְדָה כְמִין חֲמוֹר, \nוַחֲמוֹר שֶׁיָּלְדָה כְמִין סוּס, \nפָּטוּר מִן הַבְּכוֹרָה, \nשֶׁנֶּאֱמַר: (שמות יג,יג; לד,כ) \n\"וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה\", \n\"וּפֶטֶר חֲמוֹר\", \nשְׁנֵי פְעָמִים, \nעַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר, &lt;הַיּוּלַּד&gt;\nוְהַנּוֹלָד חֲמוֹר.  \n\n<small>ג</small>\nוּמָה הֵן בַּאֲכִילָה? \nבְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְמִין בְּהֵמָה טְמֵאָה, \nמֻתָּר בַּאֲכִילָה. \nוּטְמֵאָה שֶׁיָּלְדָה כְמִין בְּהֵמָה טְהוֹרָה, \nאָסוּר בַּאֲכִילָה. \nשֶׁהַיּוֹצֵא מִן הַטָּמֵא, טָמֵא, \nוְהַיּוֹצֵא מִן הַטְּהוֹרָה, טָהוֹר.  \nדָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, \nמֻתָּר בַּאֲכִילָה. \nוְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, \nאָסוּר בַּאֲכִילָה, \nלְפִי שֶׁאֵינוּ גִדּוּלָיו. \n",
+            "<small>ד</small>\nחֲמוֹרוֹ שֶׁלֹּא בִכֵּרָה, \nוְיָלְדָה שְׁנֵי זְכָרִים, \nנוֹתֵן טָלֶה אֶחָד לַכֹּהֵן; \nזָכָר וּנְקֵבָה, \nמַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ.  \nשְׁתֵּי חֲמוֹרָיו שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן שְׁנֵי טְלָיִים לַכֹּהֵן; \nזָכָר וּנְקֵבָה, אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, \nנוֹתֵן טָלֶה אֶחָד לַכֹּהֵן; \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>ה</small>\nאַחַת בִּכֵּרָה וְאַחַת שֶׁלֹּא בִכֵּרָה, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן טָלֶה אֶחָד לַכֹּהֵן; \nזָכָר וּנְקֵבָה, \nמַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ.  \nשֶׁנֶּאֱמַר: (שמות לד,כ) \n\"וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה\", \nמִן הַכְּבָשִׂים וּמִן הָעִזִּים, \nזָכָר וּנְקֵבָה, \nגָּדוֹל וְקָטָן, \nתָּמִים וּבַעַל מוּם.  \nוּפוֹדֶה בוֹ פְעָמִים הַרְבֵּה.  \nנִכְנָס לַדֵּיר לְהִתְעַשֵּׂר.  \nוְאִם מֵת, נֶהְנִים בּוֹ. \n",
+            "<small>ו</small>\nאֵין פּוֹדִין לֹא בְעֵגֶל, לֹא בַחַיָּה, \nלֹא בִשְׁחוּטָה, וְלֹא בִטְרֵפָה, \nוְלֹא בַכִּלְאַיִם, וְלֹא בַכּוֹי.  \nרְבִּי אֶלְעָזָר מַתִּיר בַּכִּלְאַיִם, \nמִפְּנֵי שֶׁהוּא שֶׂה, \nוְאוֹסֵר בַּכּוֹי, \nמִפְּנֵי שֶׁהוּא סָפֵק.  \nנְתָנוֹ לַכֹּהֵן, \nאֵין הַכֹּהֵן רַשַּׁי לְקַיְּמוֹ, \nעַד שֶׁיַּפְרִישׁ שֶׂה תַחְתָּיו. \n",
+            "<small>ז</small>\nהַמַּפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר, וָמֵת, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nחַיָּבִין בְּאַחְרָיוּתוֹ, \nכְחָמֵשׁ סְלָעִים שֶׁלּ��בֵּן.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין חַיָּבִין בְּאַחְרָיוּתוֹ כְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי.  \n\n<small>ח</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי צָדוֹק \nעַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, \nשֶׁאֵין בּוֹ לַכֹּהֵן כְּלוּם. &lt;מחוק: כן&gt; \nמֵת פֶּטֶר חֲמוֹר, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִקָּבֵר, וּמֻתָּר בַּהֲנָיָתוֹ שֶׁלַּטָּלֶה.  \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ צָרִיךְ לִקָּבֵר, וְטָלֶה לַכֹּהֵן. \n",
+            "<small>ט</small>\nלֹא רָצָה לִפְדּוֹתוֹ, \nעוֹרְפוֹ בַקּוֹפִּיס מֵאֲחוֹרָיו וְקוֹבְרוֹ.  \nמִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה, \nשֶׁנֶּאֱמַר: (שמות יג,יג) \n\"וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ\".  \nמִצְוַת יְעִידָה קוֹדֶמֶת לְמִצְוַת פְּדִיָּה, \nשֶׁנֶּאֱמַר: (שמות כא,ח) \n\"אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ\".  \nמִצְוַת הַיִּבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה, \nבָּרִאשׁוֹנָה, שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה. \nעַכְשָׁיו, שֶׁאֵינָן מִתְכַּוְּנִין לְשֵׁם מִצְוָה, אָמְרוּ: \nמִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת הַיִּבּוּם.  \nמִצְוַת גְּאֻלָּה בָאָדוֹן \nקוֹדֶמֶת לְכָל אָדָם, &lt;מחוק: הוא קודם&gt;\nשֶׁנֶּאֱמַר: (ויקרא כז,כז) \n\"וְאִם לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךָ\". \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַלּוֹקֵחַ עֹבֶר פָּרָתוֹ שֶׁלַּנָּכְרִי, \nוְהַמּוֹכֵר לוֹ, אַף עַל פִּי שֶׁאֵינוּ רַשַּׁי, \nוְהַמִּשְׁתַּתֵּף לוֹ, \nוְהַמְקַבֵּל מִמֶּנּוּ, \nוְהַנּוֹתֵן לוֹ בְקַבָּלָה, \nפָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר: (במדבר ג,יג) \n\"בְּיִשְׂרָאֵל\", אֲבָל לֹא בַאֲחֵרִים.  \nהַכֹּהֲנִים וְהַלְוִיִּם חַיָּבִים. \nלֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, \nלֹא נִפְטְרוּ אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר. \n",
+            "<small>ב</small>\nכָּל קָדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, \nחַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, \nוְיוֹצְאִין לַחֻלִּין לִגָּזֵז וְלֵעָבֵד, \nוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, \nוְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, \nוְאֵינָן עוֹשִׂין תְּמוּרָה, \nוְאִם מֵתוּ, יִפָּדוּ, \nחוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. \n",
+            "<small>ג</small>\nכָּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, \nאוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, \nלְאַחַר מִכֵּן נוֹלַד לָהֶן מוּם קָבוּעַ, \nוְהִקְדִּישָׁן, וְנִפְדּוּ, \nפְטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, \nוְאֵינָן יוֹצְאִין לַחֻלִּין לִגָּזֵז וְלֵעָבֵד, \nוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, \nוְהַשּׁוֹחֲטָן בַּחוּץ [חַיָּב], \nוְעוֹשִׂין תְּמוּרָה, \nוְאִם מֵתוּ יִקָּבֵרוּ. \n",
+            "<small>ד</small>\nהַמְקַבֵּל צֹאן בַּרְזֶל מִן הַגּוֹי, \nוְלָדוֹת פְּטוּרִין, \nוַלְדֵי וְלָדוֹת חַיָּבִין.  \nהֶעֱמִידוּ וְלָדוֹת תַּחַת אִמּוֹתֵיהֶן, \nוְלָדוֹת פְּטוּרִין, \nוַלְדֵי וְלָדוֹת חַיָּבִין.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nאֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת פְּטוּרִין, \nשֶׁאַחְרָיוּתָן לַנָּכְרִי. \n",
+            "<small>ה</small>\nרָחֵל שֶׁיָּלְדָה כְמִין עֵז, \nוְעֵז שֶׁיָּלְדָה כְמִין רָחֵל, \nפָּטוּר מִן הַבְּכוֹרָה.  \nאִם יֶשׁ בּוֹ מִקְצָת סִימָנִין, \nחַיָּב. \n",
+            "<small>ו</small>\nרְחֵלוֹ שֶׁלֹּא בִכֵּרָה, \nוְיָלְד��ה שְׁנֵי זְכָרִים, \nוְיָצְאוּ שְׁנֵי רָאשִׁים כְּאַחַת, \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nשְׁנֵיהֶם לַכֹּהֵן, שֶׁנֶּאֱמַר: (שמות יג,יב) \n\"הַזְּכָרִים לַיי \".  \nוַחֲכָמִים אוֹמְרִים: \nאֵי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן.  \nרְבִּי טַרְפוֹן אוֹמֵר: \nהַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמְשַׁמְּנִים בֵּינֵיהֶן.  \nוְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְחַיָּב בַּמַּתָּנוֹת. \nרְבִּי יוֹסֵה פוֹטֵר.  \nמֵת אֶחָד מֵהֶן, \nרְבִּי טַרְפוֹן אוֹמֵר: \nיַחֲלֹקוּ. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה.  \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>ז</small>\nשְׁתֵּי רְחֵלָיו שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן שְׁנֵיהֶם לַכֹּהֵן; \nזָכָר וּנְקֵבָה, \nהַזָּכָר לַכֹּהֵן; \nשְׁנֵי זְכָרִים וּנְקֵבָה, \nאֶחָד לוֹ וְאֶחָד לַכֹּהֵן.  \nרְבִּי טַרְפוֹן אוֹמֵר: \nהַכֹּהֵן בּוֹרֵר [לוֹ] אֶת הַיָּפֶה.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמְשַׁמְּנִים בֵּינֵיהֶן.  \nוְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְחַיָּב בַּמַּתָּנוֹת. \nרְבִּי יוֹסֵה פוֹטֵר.  \nמֵת אֶחָד מֵהֶן, \nרְבִּי טַרְפוֹן אוֹמֵר: \nיַחֲלֹקוּ. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה.  \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>ח</small>\nאַחַת בִּכֵּרָה וְאַחַת שֶׁלֹּא בִכֵּרָה, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nאֶחָד לוֹ וְאֶחָד לַכֹּהֵן.  \nרְבִּי טַרְפוֹן אוֹמֵר: \nהַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמְשַׁמְּנִים בֵּינֵיהֶן.  \nוְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְחַיָּב בַּמַּתָּנוֹת.  \nרְבִּי יוֹסֵה פוֹטֵר. \nרְבִּי יוֹסֵה אוֹמֵר: \nכָּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, \nפָּטוּר מִן הַמַּתָּנוֹת; &lt;מחוק: פוטר&gt;\nרְבִּי מֵאִיר מְחַיֵּב.  \nמֵת אֶחָד מֵהֶן, \nרְבִּי טַרְפוֹן אוֹמֵר: \nיַחֲלֹקוּ. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה.  \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>ט</small>\nיוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, \nרְבִּי טַרְפוֹן אוֹמֵר: \nשְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, \nוְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nשְׁנֵיהֶם אֵינָן בְּכוֹר: \nהָרִאשׁוֹן, מִשֵּׁם שֶׁאֵינוּ פֶטֶר רֶחֶם, \nוְהַשֵּׁנִי, מִשֵּׁם שֶׁקְּדָמוֹ אַחֵר. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַלּוֹקֵחַ בְּהֵמָה מִן הַגּוֹי, \nוְאֵין יָדוּעַ אִם בִּכֵּרָה אִם לֹא בִכֵּרָה, \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nעֵז בַּת שְׁנָתָהּ, וַדַּי לַכֹּהֵן, \nמִכָּן וְהֵילָךְ, סָפֵק. \nרָחֵל בַּת שְׁתַּיִם, וַדַּי לַכֹּהֵן, \nמִכָּן וְהֵילָךְ, סָפֵק. \nפָּרָה וַחֲמוֹר בְּנוֹת שָׁלוֹשׁ, וַדַּי לַכֹּהֵן, &lt;מחוק: בני&gt;\nמִכָּן וְהֵילָךְ, סָפֵק. \n\n<small>ב</small>\nאָמַר לוֹ רְבִּי עֲקִיבָה: \nאִלּוּ בְוֶלֶד בִּלְבַד הַבְּהֵמָה נִפְטֶרֶת, \nהָיָה כִדְבָרֶיךָ, \nאֶלָּא אָמְרוּ: \nסִימָן הַוֶּלֶד בִּבְהֵמָה דַקָּה, טִנּוּף, &lt;מחוק: ניטוף&gt;\nוּבַגַּסָּה, שִׁלְיָה, \nוּבָאִשָּׁה, שָׁפִיר וְשִׁלְיָה.  \nזֶה הַכְּלָל: \nכָּל שֶׁיָּ��וּעַ שֶׁבִּכֵּרָה, אֵין כָּן לַכֹּהֵן כְּלוּם; \nוְשֶׁלֹּא בִכֵּרָה, הֲרֵי זֶה לַכֹּהֵן; \nוְאִם סָפֵק, יֵאָכְלוּ בְמוּמָן לַבְּעָלִים.  \nרְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: \nבְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, \nהֲרֵי זוֹ תִקָּבֵר, \nוְנִפְטְרָה מִן הַבְּכוֹרָה. \n",
+            "<small>ג</small>\nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nהַלּוֹקֵחַ בְּהֵמָה מֵינִיקָה מִן הַגּוֹי, \nאֵינוּ חוֹשֵׁשׁ שֶׁמֵּא בְנָהּ שֶׁלְּאַחֶרֶת הָיָת.  \nנִכְנַס לְתוֹךְ עֶדְרוֹ וְרָאָה אֶת הַמַּבְכִּירוֹת מְנִיקוֹת, \nוְשֶׁאֵינָן מַבְכִּירוֹת, \nאֵינוּ חוֹשֵׁשׁ שֶׁמֵּא בְנָהּ שֶׁלָּזוֹ בָא לוֹ אֵצֶל זוֹ, \nוְשֶׁמֵּא בְנָהּ שֶׁלָּזוֹ בָא לוֹ אֵצֶל זוֹ. \n",
+            "<small>ד</small>\nרְבִּי יוֹסֵה בֶן מְשֻׁלָּם אוֹמֵר: \nהַשּׁוֹחֵט אֶת הַבְּכוֹר, \nעוֹשֶׂה מָקוֹם לַקּוֹפִּיס מִכָּן וּמִכָּן, \nוְתוֹלֵשׁ אֶת הַשֵּׂעָר, \nוּבִלְבַד שֶׁלֹּא יְזִיזֶנּוּ מִמְּקוֹמוֹ.  \nוְכֵן הַתּוֹלֵשׁ אֶת הַשֵּׂעָר לִרְאוֹת אֶת מְקוֹם הַמּוּם. \n",
+            "<small>ה</small>\nשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר, \nוְהִנִּיחוֹ בַחַלּוֹן, וְאַחַר כָּךְ שְׁחָטוֹ, \nעֲקַבְיָה בֶן מַהֲלַלְאֵל מַתִּיר, \nוַחֲכָמִים אוֹסְרִין.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nאָמַר רְבִּי יוֹסֵה: \nלֹא בָזֶה הִתִּיר עֲקַבְיָה בֶן מַהֲלַלְאֵל, \nאֶלָּא בִּשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר, \nוְהִנִּיחוֹ בַחַלּוֹן, וְאַחַר כָּךְ מֵת. \nבָּזֶה עֲקַבְיָה בֶן מַהֲלַלְאֵל מַתִּיר, \nוַחֲכָמִים אוֹסְרִין.  \nצֶמֶר הַמְּדֻבְלָל בַּבְּכוֹר, \nאֶת שֶׁהוּא נִרְאֶה מִן הַגִּזָּה, מֻתָּר, \nוְאֶת שֶׁאֵינוּ נִרְאֶה מִן הַגִּזָּה, אָסוּר. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nעַד כַּמָּה יִשְׂרָאֵל חַיָּבִין לְהִטַּפֵּל בַּבְּכוֹר? \nבִּבְהֵמָה דַקָּה, שְׁלֹשִׁים יוֹם, \nוּבַגַּסָּה, חֲמִשִּׁים יוֹם. \nרְבִּי יוֹסֵה אוֹמֵר: \nבַּדַּקָּה, שְׁלֹשָׁה חֳדָשִׁים.  \n\n<small>ב</small>\nאָמַר לוֹ הַכֹּהֵן בְּתוֹךְ הַזְּמַן: \n\"תְּנֵהוּ לִי!\" \nהֲרֵי זֶה לֹא יִתְּנֵהוּ לוֹ. &lt;יתנו&gt; \nאִם הָיָה בַעַל מוּם, \nאָמַר לוֹ: \n\"תְּנֵהוּ לִי, שֶׁאֹכְלֶנּוּ!\" מֻתָּר.  \nבְּשָׁעַת הַמִּקְדָּשׁ, \nאִם הָיָה תָמִים, \nאָמַר לוֹ: \n\"תֶּן לִי, שֶׁאַקְרִיבֶנּוּ!\" מֻתָּר.  \nהַבְּכוֹר נֶאֱכָל שָׁנָה שָׁנָה, \nבֵּין תָּמִים, בֵּין בַּעַל מוּם, \nשֶׁנֶּאֱמַר: (דברים טו,כ) \n\"לִפְנֵי יי אֱלהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה\". \n",
+            "נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, \nרַשַּׁי לְקַיְּמוֹ כָל שְׁנֵים עָשָׂר חֹדֶשׁ; \nלְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, \nאֵינוּ רַשַּׁי לְקַיְּמוֹ אֶלָּא עַד שְׁלֹשִׁים יוֹם. \n",
+            "<small>ג</small>\nהַשּׁוֹחֵט אֶת הַבְּכוֹר וּמַרְאֵהוּ אֶת מוּמוֹ, \nרְבִּי יְהוּדָה מַתִּיר.  \nרְבִּי מֵאִיר אוֹמֵר: \nהוֹאִיל וְנִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, \nאָסוּר. \n",
+            "מִי שֶׁאֵינוּ מֻמְחֶה, וְרָאָה אֶת הַבְּכוֹר, \nנִשְׁחַט עַל פִּיו, \nהֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ.  \n\n<small>ד</small>\nהַדָּן אֶת הַדִּין, \nזִכָּה אֶת הַחַיָּב, חִיֵּב אֶת הַזַּכַּי, \nטִמֵּא אֶת הַטָּהוֹר, טִהֵר אֶת הַטָּמֵא, \nמַה שֶּׁעָשָׂה עָשׁוּי, וִישַׁלֵּם מִבֵּיתוֹ.  \nאִם הָיָה מֻמְחֶה בְבֵית דִּין, \nפָּטוּר מִלְּשַׁלֵּם.  \n\n<small>ה</small>\nמַעֲשֶׂה בְּפָרָה שֶׁנִּטָּלָה הָאוֹם שֶׁלָּהּ, \nוְהֶאֱכִילָהּ רְבִּי טַרְפוֹן לַכְּלָבִים.   \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ.  \nאָמַר רְבִּי תוֹדְרוֹס הָרוֹפֵא: &lt;תיודרוס&gt;\nאֵין פָּרָה וַחְזִירָה יוֹצְאִין מֵאֲלֶכְּסַנְדְּרִיָה, \nעַד שֶׁחוֹתְכִין אֶת הָאוֹם שֶׁלָּהּ, \nבִּשְׁבִיל שֶׁלֹּא תֵלֵד.  \nאָמַר רְבִּי טַרְפוֹן: \nהָלְכָה לָהּ חֲמוֹרָךְ רְבִּי טַרְפוֹן! \nאָמַר לוֹ רְבִּי עֲקִיבָה: \nרְבִּי טַרְפוֹן, \nפָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה בְבֵית דִּין, \nשֶׁכָּל הַמֻּמְחֶה בְבֵית דִּין, \nפָּטוּר מִלְּשַׁלֵּם. \n",
+            "<small>ו</small>\nהַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בִבְכוֹרוֹת, \nאֵין שׁוֹחֲטִין עַל פִּיו, \nאֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאַיְלָה בְיַבְנֶה, \nשֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל \nאַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה וְשִׁשָּׁה בַגַּסָּה, \nבֵּין תָּמִים בֵּין בַּעַל מוּם. \n",
+            "<small>ז</small>\nהַנּוֹטֵל שְׂכָרוֹ לָדִין, דִּינָיו בְּטֵלִים; \nלְהָעִיד, עֵדוּתָיו בְּטֵלָה; \nלְהַזּוֹת וּלְקַדֵּשׁ, \nמֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלָה. &lt;וְאֶפְרוּ&gt; \nאִם הָיָה כֹהֵן, \nמְטַמֵּהוּ מִתְּרוּמָתוֹ, וּמַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ.  \nוְאִם הָיָה זָקֵן, \nמַרְכִּיבוֹ עַל הַחֲמוֹר, וְנוֹתֵן לוֹ שְׂכָרוֹ כְפוֹעֵל. \n",
+            "<small>ח</small>\nהֶחָשׁוּד עַל הַבְּכוֹרוֹת, \nאֵין לוֹקְחִין מִמֶּנּוּ בְשַׂר צְבָאִין, \nוְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין.  \nרְבִּי אֶלְעָזָר אוֹמֵר: \nלוֹקְחִין מִמֶּנּוּ עוֹרוֹת שֶׁלִּנְקֵבָה.  \nאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻבָּן וְצֹוִי, \nאֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג.\n",
+            "<small>ט</small>\nהֶחָשׁוּד עַל הַשְּׁבִיעִית, \nאֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן, אֲפִלּוּ שֶׂרֶק, \nאֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים. \n",
+            "<small>י</small>\nהֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, \nאֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם וּמֶלַח.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁיֶּשׁ בּוֹ זִקַּת תְּרוּמָה וּמַעַשְׂרוֹת, \nאֵין לוֹקְחִין מִמֶּנּוּ. \n",
+            "<small>יא</small>\nהֶחָשׁוּד עַל הַשְּׁבִיעִית אֵינוּ חָשׁוּד עַל הַמַּעַשְׂרוֹת. \nהֶחָשׁוּד עַל הַמַּעַשְׂרוֹת אֵינוּ חָשׁוּד עַל הַשְּׁבִיעִית.  \nהֶחָשׁוּד עַל זֶה וְעַל זֶה חָשׁוּד עַל הַטְּהָרוֹת.  \nוְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטְּהָרוֹת, \nוְאֵינוּ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה.  \nזֶה הַכְּלָל: \nהֶחָשׁוּד עַל דָּבָר לֹא דָנוֹ וְלֹא מְעִידוֹ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל פְּסוּלֵי הַמֻּקְדָּשִׁין נִמְכָּרִין בְּאַטְלֵס, \nנִשְׁחָטִין בְּאַטְלֵס, נִשְׁקָלִין בְּלִטְרָה, \nחוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, \nשֶׁהֲנָיָתָן לַבְּעָלִים.  \nפְּסוּלֵי הַמֻּקְדָּשִׁין, הֲנָיָתָן לַהֶקְדֵּשׁ.  \nוְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר. \n",
+            "<small>ב</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nלֹא יִמָּנֶה יִשְׂרָאֵל עִם כֹּהֵן עַל הַבְּכוֹר.  \nבֵּית הֶלֵּל מַתִּירִין אֲפִלּוּ גוֹי.  \nבְּכוֹר שֶׁאֲחָזוֹ דָם, \nאֲפִלּוּ מֵת, אֵין מַקִּיזִין לוֹ אֶת הַדָּם.  \nדִּבְרֵי רְבִּי יְהוּדָ��.  \nוַחֲכָמִים אוֹמְרִים: \nיַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. \nאִם עָשָׂה בוֹ מוּם, \nהֲרֵי זֶה לֹא יִשְׁחֹט עָלָיו.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nיַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם. \n",
+            "<small>ג</small>\nהַצּוֹרֵם אֹזֶן הַבְּכוֹר, \nהֲרֵי זֶה לֹא יִשְׁחֹט עוֹלָמִית.  \nדִּבְרֵי רְבִּי אֱלִיעֶזֶר.  \nוַחֲכָמִים אוֹמְרִים: \nלִכְשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, \nיִשְׁחֹט עָלָיו.  \nמַעֲשֶׂה בְזָכָר שֶׁלָּרְחֵלִים זָקֵן, \nוּשְׂעָרוֹ מְדֻלְדָּל, \nרָאָהוּ קַסְטוֹר אֶחָד, אָמַר: \n\"מַה טִּיבוֹ שֶׁלָּזֶה?\" \nאָמְרוּ לוֹ: \n\"בְּכוֹר הוּא, וְאֵינוּ נִשְׁחָט, \nאֶלָּא אִם כֵּן הָיָה בוֹ מוּם.\"  \nנָטַל פִּגְיוֹם וְצָרַם בְּאָזְנוֹ.  \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְהִתִּירוּ.  \nוְרָאָה שֶׁהִתִּירוּ, \nוְהָלַךְ וְצָרַם בְּאֹזֶן בְּכוֹרוֹת אֲחֵרִים, \nוְאָסְרוּ.  \nפַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה, \nוְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה עַל זֶה, \nוְנִפְסְקָה זְנָבוֹ שֶׁלְּאֶחָד מֵהֶן, \nוַהֲרֵי הוּא בְּכוֹר. \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְהִתִּירוּ.  \nוְרָאוּ שֶׁהִתִּירוּ, \nוְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, &lt;אֲחֵרִים בְּכוֹרוֹת&gt;\nוְאָסָרוּ.  \nזֶה הַכְּלָל: \nכָּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר, \nוְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר. \n",
+            "<small>ד</small>\nהָיָה בְכוֹר רוֹדְפוֹ, \nוּבְעָטוֹ וְעָשָׂה בוֹ מוּם, \nהֲרֵי זֶה יִשְׁחַט עָלָיו.  \nכָּל הַמּוּמִין הָרְאוּיִין לָבֹא בִידֵי אָדָם, \nרוֹעִין יִשְׂרָאֵל נֶאֱמָנִין, \nרוֹעִין הַכֹּהֲנִים אֵינָן נֶאֱמָנִין.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nנֶאֱמָן הוּא עַל שֶׁלַּחֲבֵרוֹ, \nוְאֵינוּ נֶאֱמָן עַל שֶׁלְּעַצְמוֹ.  \nרְבִּי מֵאִיר אוֹמֵר: \nהֶחָשׁוּד עַל דָּבָר, \nלֹא דָנוֹ וְלֹא מְעִידוֹ. \n",
+            "<small>ה</small>\nנֶאֱמָן הַכֹּהֵן לוֹמַר: \n\"רָאִיתִי בְכוֹר זֶה, וּבַעַל מוּם הוּא\".  \nהַכֹּל נֶאֱמָנִין עַל מוּמֵי הַמַּעֲשֵׂר.  \nבְּכוֹר שֶׁנִּסְמַת עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ וְשֶׁנִּשְׁבְּרָה רַגְלוֹ, \nהֲרֵי זֶה יִשְׁחַט עַל פִּי שְׁלֹשָׁה בְּנֵי כְנֶסֶת.  \nרְבִּי יוֹסֵה אוֹמֵר: \nאֲפִלּוּ יֶשׁ שָׁם עֶשְׂרִים וּשְׁלֹשָׁה, \nלֹא יִשְׁחַט אֶלָּא עַל פִּי מֻמְחֶה. \n",
+            "<small>ו</small>\nהַשּׁוֹחֵט אֶת הַבְּכוֹר וּמְכָרוֹ, \nוְנוֹדַע שֶׁלֹּא הֶרְאָהוּ, \nמַה שֶּׁאָכְלוּ, אָכְלוּ, \nוְיַחְזִיר לָהֶם אֶת הַדָּמִים, \nמַה שֶּׁלֹּא אָכְלוּ, וְהַבָּשָׂר יִקָּבֵר, \nוְהוּא יַחְזִיר לָהֶם אֶת הַדָּמִים.  \n\n<small>ז</small>\nוְכֵן הַשּׁוֹחֵט הַפָּרָה וּמְכָרָהּ, \nוְנוֹדַע שֶׁהִיא טְרֵפָה, \nמַה שֶּׁאָכְלוּ, אָכְלוּ, \nוְיַחְזִיר לָהֶם אֶת הַדָּמִים.  \nמַה שֶּׁלֹּא אָכְלוּ, \nהֵם יַחְזִירוּ לוֹ אֶת הַבָּשָׂר, \nוְהוּא יַחְזִיר לָהֶם אֶת הַדָּמִים.  \nמְכָרוּהוּ לַגּוֹיִם, אוֹ הֵטִילוּהוּ לַכְּלָבִים, \nיְשַׁלְּמוּ לוֹ דְמֵי טְרֵפָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nעַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר: \nנִפְגְּמָה אָזְנוֹ מִן הַסְּחוֹס, אֲבָל לֹא מִן הָעוֹר; \nנִסְדְּקָה, אַף עַל פִּי שֶׁלֹּא חָסָרָה; \nנִקָּבָה מְלֹא כַרְשִׁנָּה, אוֹ שֶׁיָּבְשָׁה.  \nוְאֵיזוֹ הִיא יְבֵשָׁה? \nכָּל שֶׁתִּנָּקֵב וְאֵינָה מ��ֹצִיאָה טִפַּת דָּם.  \nרְבִּי יוֹסֵה בֶן מְשֻׁלָּם אוֹמֵר: \nיְבֵשָׁה, שֶׁתְּהֵא נִפְרֶכֶת. \n",
+            "<small>ב</small>\nרִיס שֶׁלָּעַיִן שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק. \nהֲרֵי בְעֵינוֹ דּוֹק, תְּבַלּוּל, חַלָּזוֹן נַחַשׁ, עֵנָיו.  \nוְאֵי זֶה הוּא תְבַלּוּל? \nלָבָן הַפּוֹסֵק בְּסִירָה וְנִכְנָס בַּשָּׁחוֹר.  \nבַּשָּׁחוֹר וְנִכְנָס בַּלָּבָן, אֵינוּ מוּם, \nשֶׁאֵין מוּמִים בַּלָּבָן. \n",
+            "<small>ג</small>\nחֲוַרְוָר וְהַמַּיִם הַקְּבוּעִין.  \nאֵי זֶהוּ חֲוַרְוָר הַקָּבוּעַ? \nכָּל שֶׁשָּׁהָא שְׁמוֹנִים יוֹם.  \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nבּוֹדְקִין אוֹתוֹ בִשְׁלֹשָׁה פְעָמִים בְּתוֹךְ שְׁמוֹנִים יוֹם.  \nוְאֵלּוּ הֵם הַמַּיִם הַקְּבוּעִין? \nאָכַל לַח וְיָבֵשׁ שֶׁלַּגְּשָׁמִים.  \nלַח וְיָבֵשׁ שֶׁלַּשְּׁלָחִין, \nאוֹ שֶׁאָכַל יָבֵשׁ וְאַחַר כָּךְ אָכַל הַלַּח, \nאֵינוּ מוּם, עַד שֶׁיֹּאכַל יָבֵשׁ אַחַר הַלַּח. \n",
+            "<small>ד</small>\nחוֹטָמוֹ שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק; \nשְׂפָתוֹ שֶׁנִּקָּבָה, שֶׁנִּפְגְּמָה, שֶׁנִּסְדָּקָה; \nחִטָּיו הַחִיצוֹנוֹת שֶׁנִּפְגָּמוּ אוֹ שֶׁנִּגְמָמוּ, \nוְהַפְּנִימִיּוֹת שֶׁנֶּעְקָרוּ.  \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nאֵין בּוֹדְקִין מִן הַמַּתְאִימוֹת וְלִפְנִים, \nאַף לֹא מִן הַמַּתְאִימוֹת. \n",
+            "<small>ה</small>\nנִפְגַּם הַזֻּבָּן, \nוְהַעֶרְוָה שֶׁלַּנְּקֵבָה, \nוּבַמֻּקְדָּשִׁין, \nנִפְגָּמָה הַזָּנָב מִן הָעֶצֶם, \nאֲבָל לֹא מִן הַפֶּרֶק, \nאוֹ שֶׁהָיָה רֹאשׁ הַזָּנָב מַפְצִיל הָעֶצֶם, \nאוֹ שֶׁיֶּשׁ בָּשָׂר בֵּין חָלְיָה לַחָלְיָה מְלֹא אֶצְבַּע. \n",
+            "<small>ו</small>\nאֵין לוֹ בֵיצִים, \nאוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת.  \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nאִם יֵשׁ לוֹ שְׁנֵי כִיסִין, \nיֵשׁ לוֹ שְׁתֵּי בֵיצִים; \nאֵין לוֹ אֶלָּא כִיס אֶחָד, \nאֵין לוֹ אֶלָּא בֵיצָה אַחַת.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמוֹשִׁיבוֹ עַל חָרְגּוֹ זוֹ וּמְמַעֵךְ, \nאִם יֶשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת.  \nמַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, \nוְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַכְּסָלִים, \nוְהִתִּיר רְבִּי עֲקִיבָה, \nוַאֲסָרוֹ רְבִּי יוֹחָנָן בֶּן נוּרִי. &lt;וְאָסְרוֹ&gt;\n",
+            "<small>ז</small>\nבַּעַל חָמֵשׁ רַגְלַיִם, \nוְשֶׁאֵין לוֹ אֶלָּא שָׁלוֹשׁ, \nוְשֶׁרַגְלָיו קְלוּטוֹת כְּשֶׁלַּחֲמוֹר, &lt;כְּשֶׁלְּחָמוֹר&gt;\nוְהַשָּׁחוּל, וְהַכָּסוּל.  \nאֵי זֶה הוּא הַשָּׁחוּל? \nשֶׁנִּשְׁמְטָה יְרֵכוֹ.  \nוְהַכָּסוּל? \nשֶׁאַחַת מִירֵכָיו גְּבוֹהָה. \n",
+            "<small>ח</small>\nנִשְׁבַּר עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, \nאַף עַל פִּי שֶׁאֵינוּ נִכָּר.  \nמוּמִין אֵלּוּ מָנָה אַיְלָה בְיַבְנֶה, \nוְהוֹדוּ לוֹ חֲכָמָיו.  \nוְעוֹד שְׁלֹשָׁה הוֹסִיף, \nאָמְרוּ לוֹ: \n\"לֹא שָׁמַעְנוּ אֶת אֵלּוּ!\" \nאֶת שֶׁגַּלְגַּל עֵינוֹ עָגֹל כְּשֶׁלָּאָדָם, &lt;במקום את, אֶלָּא&gt;\nוּפִיו דּוֹמֶה לְשֶׁלַּחֲזִיר, &lt;לְשֶׁלְּחֲזִיר&gt;\nשֶׁנִּטַּל רֹב הַמְדַבֵּר שֶׁלִּלְשׁוֹנוֹ.  \nוּבֵית דִּין שֶׁאַחֲרֵיהֶם אָמְרוּ: \nהֲרֵי אֵלּוּ מוּמִין. \n",
+            "<small>ט</small>\nמַעֲשֶׂה שֶׁהַלֶּחִי הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן, \nשָׁאַל רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים, \nוְאָמְר��ּ: \nהֲרֵי זֶה מוּם.  \n\n<small>י</small>\nאֹזֶן הַגְּדִי שֶׁהָיְתָה כְפוּלָה, \nאָמְרוּ חֲכָמִים: \nבִּזְמַן שֶׁהוּא עֶצֶם אֶחָד, מוּם. \nבִּזְמַן שֶׁאֵינָה עֶצֶם אֶחָד, אֵינָה מוּם.  \nרְבִּי חֲנַנְיָא בֶן גַּמְלִיאֵל אוֹמֵר: \nזְנַב הַגְּדִי שֶׁהוּא דּוֹמֶה שֶׁלַּחֲזִיר, &lt;שֶׁלְחֲזִיר&gt;\nוְשֶׁאֵין בָּהּ שָׁלוֹשׁ חֲלָיוֹת, \nהֲרֵי זֶה מוּם. \n",
+            "<small>יא</small>\nחֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nאֶת שֶׁיַּבֶּלֶת בְּעֵינוֹ, &lt;שִׁיבּוֹלֶת&gt;\nוְשֶׁנִּפְקַס עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, \nוְשֶׁנִּפְקַס עַצְמוֹ שֶׁבְּפִיו; \nעֵינוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, \nאָזְנוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, \nבְמַּרְאֶה, אֲבָל לֹא בְמִדָּה.  \nרְבִּי יְהוּדָה אוֹמֵר: \nוְאַחַת מִבֵּיצָיו גְּדוֹלָה שְׁתַּיִם כַּחֲבֶרְתָּהּ, \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+            "<small>יב</small>\nזְנַב הָעֵגֶל שֶׁאֵינָה מַגַּעַת לְעַרְקוֹב, \nאָמְרוּ חֲכָמִים: \nכָּל מַרְבִּית עֲגָלִים כֵּן, \nכָּל זְמַן שֶׁהֵן מְגַדְּלִים הֵן נִמְתָּחוֹת.  \nלְאֵיזֶה עַרְקוֹב אָמְרוּ חֲכָמִים? \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nלְעַרְקוֹב שֶׁבְּאֶמְצַע הַיָּרֵךְ.  \nעַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, \nוּפְסוּלֵי הַמֻּקְדָּשִׁין נִפְדִּים עֲלֵיהֶם. \n",
+            "<small>יג</small>\nאֵלּוּ שֶׁאֵין שׁוֹחֲטִין עֲלֵיהֶן, \nלֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה: \nחֲוַרְוָר וְהַמַּיִם שֶׁאֵינָן קְבוּעִין, \nוְחִטָּיו הַפְּנִימִיּוֹת שֶׁנִּפְגָּמוּ וְשֶׁנִּגְמָמוּ, \nוּבַעַל גָּרָב, וּבַעַל יַבֹּלֶת, וּבַעַל חֲזָזִית, \nוְזָקֵן, וְחוֹלֶה, וּמְזֹהָם, \nוְשֶׁנֶּעְבְּרָה בוֹ עֲבֵרָה, \nוְשֶׁהֵמִית אֶת הָאָדָם, \nוְטָמְטוֹם, וְאַנְדְּרוֹגִינָס, \nלֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה.  \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nאֵין מוּם גָּדוֹל מִזֶּה. \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ בְכוֹר, \nאֶלָּא נִגְזָז וְנֶעְבָּד. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nמוּמִין אֵלּוּ, בֵּין קְבוּעִין בֵּין עוֹבְרִין, \nפּוֹסְלִין בָּאָדָם.  \nיָתֵר עֲלֵיהֶן בָּאָדָם: \nהַכִּילוֹן, וְהַלַּפְתָּם, הַמַּקְבָן, \nוְשֶׁרֹאשׁוֹ שָׁקוּט, וּסְקִיפָּס.  \nוּבַעֲלֵי הַחַטָּרוֹת, \nרְבִּי יְהוּדָה מַכְשִׁיר; \nוַחֲכָמִים פּוֹסְלִין. \n",
+            "<small>ב</small>\nהַקֵּרֵחַ, פָּסוּל.  \nוְאֵי זֶה הוּא הַקֵּרֵחַ? \nכָּל שֶׁאֵין לוֹ שִׁטָּה שֶׁלַּשֵּׂעָר מַקֶּפֶת מֵאֹזֶן אֶל אֹזֶן.  \nאִם יֶשׁ לוֹ, הֲרֵי זֶה כָשֵׁר.  \nאֵין לוֹ גְבִינִים, \nאִם אֵין לוֹ אֶלָּא גְבִין אֶחָד, \nזֶה הוּא הַ'גִּבֵּן' הָאָמוּר בַּתּוֹרָה.  \nרְבִּי יוֹסֵי אוֹמֵר: \nכָּל שֶׁגְּבִינָיו [שׁוֹכְבִין].  \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nמִי שֶׁיֶּשׁ לוֹ שְׁנֵי גְבִינִים וּשְׁתֵּי שִׁדְרוֹת. \n",
+            "<small>ג</small>\nהַחֵרֵם, פָּסוּל.  \nאֵי זֶה הוּא הַחֵרֵם? \nהַכּוֹחֵל שְׁתֵּי עֵינָיו כְּאַחַת.  \nשְׁתֵּי עֵינָיו לְמַעְלָן, \nשְׁתֵּי עֵינָיו לְמַטָּן, \nעֵינוֹ אַחַת לְמַעְלָן, \nעֵינוֹ אַחַת לְמַטָּן, \nרוֹאֶה אֶת הַחֶדֶר וְאֶת הָעֲלִיָּה כְאַחַת, \nסָכֵי שֶׁמֶשׁ, וְהַזַּגְדֵּס, וְהַצֵּידָן.  \nשֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, \nפָּסוּל, מִפְּנֵי מַרְאִית הָעַיִן. \n",
+            "<small>ד</small>\nעֵינָיו גְּדוֹלוֹת כְּשֶׁלָּעֵגֶל, \nאוֹ קְטַנּוֹת כְּשֶׁלְּאָוָז, \nגּוּפוֹ גָדוֹל מֵאֵבָרָיו, \nאוֹ קָטוֹן מֵאֵבָרָיו, \nחוֹטָמוֹ גָדוֹל מֵאֵבָרָיו, \nאוֹ קָטוֹן מֵאֵבָרָיו, \nהַצִּמֵּם, וְהַצִּמֵּעַ.  \nאֵי זֶה הוּא הַצִּמֵּעַ? \nשֶׁאָזְנָיו קְטַנּוֹת.  \nוְהַצִּמֵּם? \nשֶׁאָזְנָיו דּוֹמוֹת לִסְפוֹג.  \n\n ",
+            "<small>ה</small>\nשְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, \nאוֹ הַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, \nהֲרֵי זֶה מוּם.  \nשֶׁנִּטְּלוּ שִׁנָּיו, \nפָּסוּל, מִפְּנֵי מַרְאִית הָעַיִן.  \n\n<small>ו</small>\nדַּדָּיו שׁוֹכְבִין כְּשֶׁלָּאִשָּׁה, \nכְּרֵסוֹ צָבָה, \nטִבּוּרוֹ יוֹצֵא, \nנִכְפֶּה, אֲפִלּוּ אַחַת לְיָמִים, \nרוּחַ קַצְרוּת בָּאָה עָלָיו, \nהַמְּשֻׁעְבָּן, \nוּבַעַל גָּבָר.  \nאֵין בֵיצִים אֶלָּא בֵיצָה אַחַת, \nזֶהוּ 'מְרוֹחַ אָשֶׁךְ' הָאָמוּר בַּתּוֹרָה.  \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nכָּל שֶׁנִּמְרְחוּ אֲשָׁכָיו.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nכָּל שֶׁרּוּחַ בַּאֲשָׁכָיו.  \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנוֹס אוֹמֵר: \nכָּל שֶׁמַּרְאָיו חֲשׁוּכִין. \n",
+            "<small>ז</small>\nהַמַּקִּישׁ בְּקַרְסֻלָּיו וּבְאַרְכֻּבּוֹתָיו, \nוּבַעַל פִּיקִין, וְהָעִקֵּל.  \nאֵי זֶה הוּא הָעִקֵּל? \nכָּל שֶׁהוּא מַקִּיף פַּרְסוֹתָיו, \nוְאֵין אַרְכֻּבּוֹתָיו נוֹשְׁקוֹת.  \nפִּיקָה יוֹצָא מִגֻּדָּלוֹ, \nעֲקֵבוֹ יוֹצָא לְאַחֲרָיו, \nפַּרְסָתוֹ רְחָבָה כְשֶׁלְּאָוָז.  \nאֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, \nאוֹ קְלוּטוֹת, \nעַד הַפֶּרֶק, כָּשֵׁר; \nלְמַטָּה מִן הַפֶּרֶק, וַחֲתָכָהּ, כָּשֵׁר.  \nהָיְתָה בָהּ יֹתֶרֶת, וַחֲתָכָהּ, כָּשֵׁר.\nאִם יֶשׁ בָּהּ עֶצֶם, פָּסוּל, \nוְאִם לָאו, כָּשֵׁר.  \nיָתֵר בְּיָדָיו וּבְרַגְלָיו: (שמואל ב כא,כ) \n\"שֵׁשׁ וָשֵׁשׁ, עֶשְׂרִים וְאַרְבָּעָה\", \nרְבִּי יְהוּדָה מַכְשִׁיר, \nוַחֲכָמִים פּוֹסְלִין.  \nוְהַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, \nרְבִּי פּוֹסֵל, \nוַחֲכָמִים מַכְשִׁירִין.  \n\n<small>ח</small>\nהַכּוּשִׁי, \nוְהַגִּחֵר, \nוְהַלַּוְקָן, \nוְהַכִּפֵּחַ, \nוְהַנָּנָס, \nוְהַחֵרֵשׁ, \nוְהַשּׁוֹטֶה, \nוְהַשִּׁכּוֹר, \nוּבַעֲלֵי נְגָעִין טְהוֹרִין, \nפְּסוּלִין בָּאָדָם, \nוּכְשֵׁרִין בַּבְּהֵמָה.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nשׁוֹטֶה בִבְהֵמָה, אֵינָה מִן הַמֻּבְחָר.  \nרְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: \nאַף בַּעֲלֵי הַדַּלְדּוּלִין, \nפְּסוּלִין בָּאָדָם, \nוּכְשֵׁרִין בַּבְּהֵמָה. \n",
+            "<small>ט</small>\nאֵלּוּ כְשֵׁרִין בָּאָדָם וּפְסוּלִין בַּבְּהֵמָה: \nאֹתוֹ וְאֶת בְּנוֹ, \nוּטְרֵפָה, \nוְיוֹצֵא דֹפֶן, \nוְהַנּוֹשֵׂא נָשִׁים בַּעֲבֵרָה, \nפָּסוּל עַד שֶׁיַּדִּיר הֲנָיָה.  \nוְהַמִּטַּמֵּא לַמֵּתִים, \nפָּסוּל עַד שֶׁיְּקַבֵּל עָלָיו, \nשֶׁלֹּא יְהֵא מִטַּמֵּא לַמֵּתִים. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nיֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן, \nבְּכוֹר לַכֹּהֵן וְאֵינוּ בְכוֹר לַנַּחֲלָה, \nבְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, \nיֵשׁ שֶׁאֵינוּ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן.  \n\n<small>ב</small>\nוְאֵי זֶה הוּא בְכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן? \nהַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, \nוּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, \nהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nעַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם.  \nוְהַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָה, אוֹ שָׁפִיר מְרֻקָּם, \nוְהַיּוֹצֵא מְחֻתָּךְ, \nוְהַבָּא אַחֲרֵיהֶן בְּכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן.  \n\n<small>ג</small>\nמִי שֶׁלֹּא הָיוּ לוֹ בָנִים, \nוְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, \nוְיָלְדָה עוֹדָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, \nעוֹדָה נָכְרִית וְנִתְגַּיְּרָה, \nמִשֶּׁבָּאת לְיִשְׂרָאֵל וְיָלָדָה, \nבְּכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן.  \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nבְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר: (שמות יג,ב) \n\"פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל\", &lt;פֶּטֶר רֶחֶם מִיִּשְׂרָאֵל&gt;\nעַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל.  \n\n<small>ד</small>\nמִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹּא יָלָדָה, \nנִתְגַּיְּרָה וְהִיא מְעֻבֶּרֶת, \nנִשְׁתַּחְרְרָה וְהִיא מְעֻבֶּרֶת, \nיָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, \nהִיא וְאִשָּׁה שֶׁכְּבָר יָלָדָה, \nוְכֵן מִי שֶׁלֹּא שָׁהָת אַחַר בַּעְלָהּ שְׁלֹשָׁה חֳדָשִׁים, \nוְנִשֵּׂאת, וְיָלָדָה, \nוְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, \nאִם בֶּן שִׁבְעָה לָאַחֲרוֹן, \nבְּכוֹר לַכֹּהֵן וְאֵינוּ בְכוֹר לַנַּחֲלָה.  \n\n<small>ה</small>\nאֵי זֶה הוּא בְכוֹר לַנַּחֲלָה וְלַכֹּהֵן? \nהַמַּפֶּלֶת שָׁפִיר מָלֵא מַיִם, \nמָלֵא דָם, מָלֵא גְנִינִים. \nהַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים, \nוּשְׁקָצִים וּרְמָשִׂים. \nהַמַּפֶּלֶת יוֹם אַרְבָּעִים, \nהַבָּא אַחֲרֵיהֶן בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן. \n",
+            "<small>ו</small>\nיוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, \nאֵינָן בְּכוֹר לֹא לְנַחֲלָה וְלֹא לַכֹּהֵן.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהָרִאשׁוֹן לְנַחֲלָה, \nוְהַשֵּׁנִי, לְחָמֵשׁ סְלָעִים. &lt;לַחֲמִשִּׁים&gt;\n",
+            "<small>ז</small>\nמִי שֶׁלֹּא בִכֵּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, \nנוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. &lt;חֲמִשִּׁים&gt; \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nהָאָב פָּטוּר.  \nמֵת הָאָב, הַבָּנִים קַיָּמִים, \nרְבִּי מֵאִיר אוֹמֵר: \nאִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתְנוּ, \nוְאִם לָאו, פְּטוּרִים.  \nרְבִּי יְהוּדָה אוֹמֵר: \nנִתְחַיְּבוּ נְכָסִים.  \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>ח</small>\nשְׁתֵּי נָשָׁיו שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן.  \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nאִם לְכֹהֵן אֶחָד נָתַן, \nיַחְזִיר לוֹ חָמֵשׁ סְלָעִים, \nאִם לִשְׁנֵי כֹהֲנִים נָתַן, \nאֵינוּ יָכוֹל לְהוֹצִיא מִיָּדָן.  \nזָכָר וּנְקֵבָה, \nאוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, \nנוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. &lt;חֲמִשִּׁים&gt; \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּאן לַכֹּהֵן כְּלוּם.  \n\n<small>ט</small>\nאַחַת בִּכֵּרָה, וְאַחַת שֶׁלֹּא בִכֵּרָה, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן.  \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, &lt;אַחַת&gt;\nהָאָב פָּטוּר.  \nמֵת הָאָב, הַבָּנִים קַיָּמִים, \nרְבִּי מֵאִיר אוֹמֵר: \nאִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתְנוּ, \nוְאִם לָאו, פְּטוּרִין. \nרְבִּי יְהוּדָה אוֹמֵר: \nנִתְחַיְּבוּ נְכָסִים.  \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>י</small>\nשְׁתֵּי נָשִׁים שֶׁלִּשְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, \nוְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן.  \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nאִם לְכֹהֵן אֶחָד נָתְנוּ, \nיַחְזִיר לָהֶם חָמֵשׁ סְלָעִים; \nאִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, \nאֵינָן יְכוּלִין לְהוֹצִיא מִיָּדָן.  \nזָכָר וּנְקֵבָה, \nהָאָבוֹת פְּטוּרִין, \nוְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ.  \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+            "<small>יא</small>\nאַחַת בִּכֵּרָה וְאַחַת שֶׁלֹּא בִכֵּרָה שֶׁלִּשְׁנֵי אֲנָשִׁים, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nזֶה שֶׁלֹּא בִכֵּרָה אִשְׁתּוֹ נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן.  \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם.  \n\n<small>יב</small>\nמֵת הַבֵּן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nאַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, \nיַחְזִיר לוֹ חָמֵשׁ סְלָעִים; \nלְאַחַר שְׁלֹשִׁים יוֹם, \nאַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן.  \nמֵת בְּיוֹם שְׁלֹשִׁים, כְּיוֹם שֶׁלְּפָנָיו. &lt;בְּיוֹם&gt; \nרְבִּי עֲקִיבָה אוֹמֵר: \nאִם נָתַן, לֹא יִטֹּל; \nאִם לֹא נָתַן, לֹא יִתֵּן.  \n\n<small>יג</small>\nמֵת הָאָב בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nבְּחֶזְקַת שֶׁלֹּא נִפְדֶּה, \nעַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדֶּה. \nלְאַחַר שְׁלֹשִׁים יוֹם, \nבְּחֶזְקַת שֶׁנִּפְדֶּה, \nעַד שֶׁיּאמְרוּ לוֹ שֶׁלֹּא נִפְדֶּה.  \nהוּא לִפְדּוֹת וּבְנוֹ לִפְדּוֹת, \nהוּא קוֹדֵם אֶת בְּנוֹ.  \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, \nוּמִצְוַת בְּנוֹ עָלָיו. \n",
+            "<small>יד</small>\nחָמֵשׁ סְלָעִים שֶׁלַּבֵּן, בְּמָנֶא צוֹרִי,  \nוּשְׁלֹשִׁים שֶׁלָּעֶבֶד, \nוַחֲמִשִּׁים שֶׁלָּאוֹנֵס וְשֶׁלַּמְפַתֶּה, \nוּמֵאָה שֶׁלְּמוֹצִיא שֵׁם רָע, \nכֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶא צוֹרִי,  \nוְכֻלָּם נִפְדִּים בְּכֶסֶף וּבְשׁוֹוֶה כֶסֶף, \nחוּץ מִשְּׁקָלִים. \n",
+            "<small>טו</small>\nאֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בָאַשְׁטָרוֹת, \nוְלֹא בַקַּרְקָעוֹת וְלֹא בַהֶקְדֵּשׁוֹת.  \nכָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, \nחַיָּב לִתֵּן לוֹ, וּבְנוֹ אֵינוּ פָדוּי.  \nלְפִיכָךְ, אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, \nרַשַּׁי.  \nהַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ, וְאָבַד, \nחַיָּב בְּאַחְרָיוּתוֹ, שֶׁנֶּאֱמַר: (במדבר יח,טו) \n\"יִהְיֶה לָּךְ\" וּ\"פָּדֹה תִפְדֶּה\". \n",
+            "<small>יו</small>\nהַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, \nוְאֵינוּ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם.  \nוְאֵינוּ נוֹטֵל בְּשֶׁבַח, \nוְלֹא בָרָאוּי כְּבִמְחֻזָּק.  \nוְלֹא הָאִשָּׁה בִכְתֻבָּתָהּ, \nוְלֹא [הַבָּנוֹת] בִּמְזוֹנוֹתֵיהֶן, \nוְלֹא הַיָּבָם.  \nוְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, \nוְלֹא בָרָאוּי כְּבִמְחֻזָּק. \n",
+            "<small>יז</small>\nאֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל: \nהַבְּכוֹרָה, \nוְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, \nוְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, \nוְהַמַּתָּנָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nהַמַּתָּנָה כַמֶּכֶר.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nכֻּלָּם חוֹזְרִים בַּיּוֹבֵל.  \nרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, \nיַחְזִיר לִבְנֵי מִשְׁפָּחָה, \nוִינַכֶּה מֵהֶם אֶת הַדָּמִים. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nמַעְשַׂר בְּהֵמָה נוֹהֵג בָּאָרֶץ וּבְחוּץ לָאָרֶץ, \nבִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, \nבַּחֻלִּין אֲבָל לֹא בַמֻּקְדָּשִׁין.  \nנוֹהֵג בַּבָּקָר וּבַצֹּאן, \nוְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶה. \nבַּכְּבָשִׂים וּבָעִזִּים, \nוּמִתְעַשְּׂרִין מִזֶּה עַל זֶה. \nבֶּחָדָשׁ וּבַיָּשָׁן, \nוְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶה.  \nשֶׁהָיָה בַדִּין: \nמָה אִם הֶחָדָשׁ וְהַיָּשָׁן, שֶׁאֵינָן כִּלְאַיִם זֶה בָזֶה, \nאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶה, \nכְּבָשִׂים וְעִזִּים, שֶׁהֵן כִּלְאַיִם זֶה בָזֶה, \nאֵינוּ דִין שֶׁלֹּא יִתְעַשְּׂרוּ מִזֶּה עַל זֶה? \nתַּלְמוּד לוֹמַר: (ויקרא כז,לב) \n\"וָצֹאן\", כָּל מַשְׁמַע צֹאן אֶחָד. \n",
+            "<small>ב</small>\nמַעְשַׂר בְּהֵמָה מִצְטָרֵף בִּמְלֹא רֶגֶל בְּהֵמָה רוֹעָה.  \nוְכַמָּה הִיא רֶגֶל בְּהֵמָה רוֹעָה? \nשִׁשָּׁה עָשָׂר מִיל.  \nהָיָה בֵין אֵלּוּ לָאֵלּוּ שְׁלֹשִׁים וּשְׁנַיִם מִיל, \nאֵינָן מִצְטָרְפִין.  \nהָיָה לוֹ בָאֶמְצַע, \nמֵבִיא וּמְעַשְּׂרָן בָּאֶמְצַע.  \nרְבִּי מֵאִיר אוֹמֵר: \nהַיַּרְדֵּן מַפְסִיק לְמַעְשַׂר בְּהֵמָה. \n",
+            "<small>ג</small>\nהַלָּקַח וְשֶׁנִּתַּן לוֹ מַתָּנָה, \nפָּטוּר מִמַּעְשַׂר בְּהֵמָה.  \nהָאַחִים הַשּׁוּתָפִים שֶׁחַיָּבִין בַּקָּלְבּוֹן, \nפְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. \nוְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, \nפְּטוּרִין מִן הַקָּלְבּוֹן.  \nקָנוּ מִתְּפוּסַת הַבַּיִת, חַיָּבִין, \nוְאִם לָאו, פְּטוּרִין.  \nחָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ, \nחַיָּבִין בַּקָּלְבּוֹן, \nוּפְטוּרִין מִמַּעְשַׂר בְּהֵמָה. \n",
+            "ד &lt;ב&gt;\nהַכֹּל נִכְנָס [לַדִּיר] לְהִתְעַשֵּׂר, \nחוּץ מִכִּלְאַיִם, וּטְרֵפָה, \nוְיוֹצֵא דֹפֶן, וּמְחֻסַּר זְמַן, וְיָתוֹם.  \nאֵי זֶה הוּא יָתוֹם? \nכָּל שֶׁמֵּתָה אִמּוֹ, אוֹ שֶׁשְּׁחֲטָהּ.  \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nאֲפִלּוּ נִשְׁחָטָה אִמּוֹ וְהַשֶּׁלַח קַיָּם, \nאֵין זֶה יָתוֹם. \n",
+            "ה &lt;ג&gt;\nשָׁלֹשׁ גֳּרָנוֹת לְמַעְשַׂר בְּהֵמָה: \nבִּפְרַס הַפֶּסַח, \nבִּפְרַס הָעֲצֶרֶת, \nבִּפְרַס הֶחָג.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nבֶּן עַזַּי אוֹמֵר: \nבְּעֶשְׂרִים וְתִשְׁעָה בַאֲדַר, \nבְּאֶחָד בְּסִיוָן, \nבְּעֶשְׂרִים וְתִשְׁעָה בְאָב.  \nרְבִּי אֶלְעָזָר וּרְבִּי שִׁמְעוֹן אוֹמְרִים: \nבְּאֶחָד בְּנִיסָן, \nבְּאֶחָד בְּסִיוָן, \nבְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל.  \nוְלָמָּה אָמְרוּ בְעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל, \nוְלֹא אָמְרוּ בְאֶחָד בְּתִשְׁרִי? \nמִפְּנֵי שֶׁהוּא יוֹם טוֹב, \nוְאֵיפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, \nלְפִיכָךְ הִקְדִּימוּהוּ בְעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל.  \nו &lt;ד&gt;\nרְבִּי מֵאִיר אוֹמֵר: \nבְּאֶחָד בֶּאֱלוּל, \nרֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה.  \nבֶּן עַזַּי אוֹמֵר: \nהָאֱלוּלִיִּין מִתְעַשְּׂרִין בִּפְנֵי עַצְמָן. \n",
+            "ז &lt;ה&gt;\nכָּל הַנּוֹלָדִים מֵאֶחָד בְּתִשְׁרִ�� \nעַד עֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל, \nהֲרֵי אֵלּוּ מִצְטָרְפִין.  \nחֲמִשָּׁה לִפְנֵי רֹאשׁ הַשָּׁנָה, \nוַחֲמִשָּׁה לְאַחַר רֹאשׁ הַשָּׁנָה, \nאֵינָן מִצְטָרְפִין.  \nחֲמִשָּׁה לִפְנֵי הַגֹּרֶן, \nוַחֲמִשָּׁה לְאַחַר הַגֹּרֶן, \nהֲרֵי אֵלּוּ מִצְטָרְפִין.  \nאִם כֵּן, לָמָּה נֶאֱמַר: \n'שָׁלוֹשׁ גֳּרָנוֹת לְמַעְשַׂר בְּהֵמָה'? \nשֶׁעַד שֶׁלֹּא תַגִּיעַ הַגֹּרֶן, \nמֻתָּר לִמְכֹּר וְלִשְׁחֹט; \nהִגִּיעַ הַגֹּרֶן, לֹא יִשְׁחֹט, \nוְאִם שָׁחַט, פָּטוּר. \n",
+            "<small>ח</small>\nכֵּיצַד מְעַשְּׂרָן? \nכּוֹנְסָן לַדֵּר, \nוְעוֹשֶׂה לָהֶן פֶּתַח קָטָן, \nכְּדֵי שֶׁלֹּא יְהוּ שְׁנַיִם יְכוּלִין לָצֵאת כְּאַחַת, \nוּמוֹנָן בְּשֵׁבֶט: \nאֶחָד, שְׁנַיִם, שְׁלֹשָׁה, אַרְבָּעָה, חֲמִשָּׁה, \nשִׁשָּׁה, שִׁבְעָה, שְׁמוֹנָה, תִּשְׁעָה; \nוְהַיּוֹצֵא עֲשִׂירִי, סוֹקְרוֹ בַסִּקְרָה וְאוֹמֵר: \n\"הֲרֵי זֶה מַעֲשֵׂר. \" \nלֹא סְקָרָן בַּסִּקְרָה, \nוְלֹא מְנָיָן בַּשֵּׁבֶט, \nאוֹ שֶׁמְּנָיָן רְבוּצִין אוֹ עוֹמְדִין, \nהֲרֵי אֵלּוּ מְעֻשָּׂרִין.  \nהָיָה לוֹ מֵאָה, וְנָטַל עֲשָׂרָה, \nעֲשָׂרָה, וְנָטַל אֶחָד, \nאֵין זֶה מְעֻשָּׂר.  \nרְבִּי יוֹסֵה בִרְבִּי יְהוּדָה אוֹמֵר: \nמַעֲשֵׂר.  \nקָפַץ מִן הַמִּנְיָן לְתוֹכָן, \nהֲרֵי אֵלּוּ פְטוּרִין; \nוְהַמְעֻשָּׂרִין לְתוֹכָן, \nכֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, \nוְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. \n",
+            "<small>ט</small>\nיָצְאוּ שְׁנַיִם כְּאַחַת, \nמוֹנֶה אוֹתָן שְׁנַיִם. \nמְנָיָן אֶחָד, &lt;מִנִּין&gt;\nתְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין.  \nיָצְאוּ תְשִׁיעִי וַעֲשִׂירִי כְאַחַת, \nתְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין.  \nקָרָא לַתְּשִׁיעִי 'עֲשִׂירִי', \nוְלָעֲשִׂירִי 'תְשִׁיעִי', \nוּלְאֶחָד עָשָׂר 'עֲשִׂירִי', \nשְׁלָשְׁתָּן מְקֻדָּשִׁין: \nהַתְּשִׁיעִי נֶאֱכָל בְּמוּמוֹ, \nוַעֲשִׂירִי, מַעְשֵׂר, \nוְאֶחָד עָשָׂר קָרֵב שְׁלָמִים,  \nוְעוֹשֶׂה תְמוּרָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nאָמַר רְבִּי יְהוּדָה: \nוְכִי יֵשׁ תְּמוּרָה עוֹשָׂה תְמוּרָה? \nאָמְרוּ מִשֵּׁם רְבִּי מֵאִיר: \nאִלּוּ הָיָה תְמוּרָה, \nלֹא הָיָה קָרֵב.  \n\n<small>י</small>\nקָרָא לַתְּשִׁיעִי 'עֲשִׂירִי', \nוְלָעֲשִׂירִי 'עֲשִׂירִי', \nוּלְאֶחָד עָשָׂר 'עֲשִׂירִי', \nאֵין אֶחָד עָשָׂר מְקֻדָּשׁ.  \nזֶה הַכְּלָל: \nכָּל שֶׁלֹּא נֶעְקַר הַעֲשִׂירִי מִמֶּנּוּ, \nאֵין אֶחָד עָשָׂר מְקֻדָּשׁ.  \n\n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,120 @@
+{
+    "language": "he",
+    "title": "Mishnah Bekhorot",
+    "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 בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "הלוקח עובר חמורו של נכרי. והמוכר לו אף על פי שאינו רשאי. והמשתתף לו. והמקבל ממנו. והנותן לו בקבלה. פטור מן הבכורה. שנאמר בישראל אבל לא באחרים. כהנים ולוים פטורים מקל וחומר. אם פטרו של ישראל במדבר. דין הוא שיפטרו של עצמן: ",
+            "פרה שילדה כמין חמור. וחמור שילדה כמין סוס. פטור מן הבכורה. שנאמר פטר חמור פטר חמור שני פעמים עד שיהא היולד חמור. והנולד חמור. ומה הם באכילה. בהמה טהורה שילדה כמין בהמה טמאה מותר באכילה. וטמאה שילדה כמין בהמה טהורה אסור באכילה. שהיוצא מהטמא טמא. והיוצא מן הטהור טהור. דג טמא שבלע דג טהור. מותר באכילה. וטהור שבלע דג טמא אסור באכילה. לפי שאינו גדוליו: ",
+            "חמור שלא ביכרה וילדה שני זכרים. נותן טלה אחד לכהן. זכר ונקבה. מפריש טלה אחד לעצמו. שתי חמורים שלא ביכרו. וילדו שני זכרים. נותן שני טליים לכהן. זכר ונקבה או שני זכרים ונקבה. נותן טלה אחד לכהן. שתי נקבות וזכר או שני זכרים ושתי נקבות. אין כאן לכהן כלום: ",
+            "אחת ביכרה ואחת שלא ביכרה וילדו שני זכרים נותן טלה אחד לכהן. זכר ונקבה. מפריש טלה אחד לעצמו. שנאמר (שמות לד, כ) ופטר חמור תפדה בשה. מן הכבשים ומן העזים. זכר ונקבה. גדול וקטן. תמים ובעל מום. ופודה בו פעמים הרבה. נכנס לדיר להתעשר. ואם מת נהנים בו: ",
+            "אין פודים. לא בעגל. ולא בחיה. ולא בשחוטה ולא בטריפה. ולא בכלאים. ולא בכוי. רבי אלעזר מתיר בכלאים מפני שהוא שה. ואסר בכוי מפני שהוא ספק. נתנו לכהן. אין הכהן רשאי לקיימו עד שיפריש שה תחתיו: ",
+            "המפריש פדיון פטר חמור ומת. רבי אליעזר אומר חייבין באחריותו. כחמש סלעים של בן. וחכמים אומרים אין חייבין באחריותו. כפדיון מעשר שני. העיד רבי יהושע ורבי צדוק. על פדיון פטר חמור שמת שאין כאן לכהן כלום. מת פטר חמור. רבי אליעזר אומר יקבר ומותר בהנאתו של טלה. וחכמים אומרים אינו צריך להקבר והטלה לכהן: ",
+            "לא רצה לפדותו. עורפו בקופיץ מאחריו וקוברו. מצות פדיה קודמת למצות עריפה. שנאמר (שמות יג, יג) ואם לא תפדה וערפתו. מצות יעידה קודמת למצות פדיה שנאמר (שמות כא, ח) אשר לא יעדה והפדה. מצות יבום קודמת למצות חליצה. בראשונה שהיו מתכונין לשם מצוה. ועכשיו שאין מתכונים לשם מצוה. אמרו מצות חליצה קודמת למצות יבום. מצות גאולה באדון. הוא קודם לכל אדם שנאמר (ויקרא כז, כז) ואם לא יגאל ונמכר בערכך: "
+        ],
+        [
+            "הלוקח עובר פרתו של נכרי והמוכר לו אף על פי שאינו רשאי. המשתתף לו והמקבל ממנו והנותן לו בקבלה. פטור מן הבכורה. שנאמר (במדבר ג, יג) בישראל. אבל לא באחרים. כהנים ולוים חייבים. לא נפטרו מבכור בהמה טהורה. ולא נפטרו אלא מפדיון הבן. ומפטר חמור: ",
+            "כל הקדשים שקדם מום קבוע להקדשן ונפדו חייבים בבכורה ובמתנות. ויוצאין לחולין ליגזז ולהעבד. וולדן וחלבן מותר לאחר פדיונן. והשוחטן בחוץ פטור. ואין עושים ��מורה. ואם מתו יפדו. חוץ מן הבכור ומן המעשר: ",
+            "כל שקדם הקדשן את מומן. או מום עובר להקדישן ולאחר מכאן נולד להם מום קבוע ונפדו פטורין מן הבכורה ומן המתנות. ואינן יוצאין לחולין ליגזז ולהעבד. וולדן וחלבן אסור לאחר פדיונן. והשוחטן בחוץ חייב. ועושין תמורה. ואם מתו. יקברו: ",
+            "המקבל צאן ברזל מן הנכרי ולדות פטורין. וולדי ולדות חייבין. העמיד ולדות תחת אמותיהם. ולדי ולדות פטורין. וולדי ולדי ולדות. חייבין. רבן שמעון בן גמליאל אומר אפילו עד עשרה דורות פטורין. שאחריותן לנכרי: ",
+            "רחל שילדה כמין עז. ועז שילדה כמין רחל. פטור מן הבכורה. ואם יש בו מקצת סימנין. חייב: ",
+            "רחל שלא בכרה. וילדה שני זכרים. ויצאו שני ראשיהן כאחד. רבי יוסי הגלילי אומר שניהן לכהן. שנאמר (שמות יג, יב) הזכרים לה' וחכמים אומרים אי אפשר. אלא אחד לו ואחד לכהן. רבי טרפון אומר הכהן בורר לו את היפה. רבי עקיבא אומר משמנים ביניהן. והשני ירעה עד שיסתאב. וחייב במתנות. ר' יוסי פוטר. מת אחד מהן. רבי טרפון אומר. יחלוקו. רבי עקיבא אומר המוציא מחברו עליו הראיה. זכר ונקבה. אין כאן לכהן כלום: ",
+            "שתי רחלות שלא בכרו וילדו שני זכרים. נותן שניהם לכהן. זכר ונקבה הזכר לכהן. שני זכרים ונקבה. אחד לו ואחד לכהן. רבי טרפון אומר הכהן בורר לו את היפה. רבי עקיבא אומר משמנים ביניהן. והשני ירעה עד שיסתאב. וחייב במתנות. רבי יוסי פוטר. מת אחד מהן רבי טרפון אומר יחלוקו. רבי עקיבא אומר המוציא מחברו עליו הראיה. שתי נקבות וזכר. או שני זכרים ושתי נקבות אין כאן לכהן כלום: ",
+            "אחת בכרה ואחת שלא בכרה וילדו שני זכרים אחד לו ואחד לכהן. רבי טרפון אומר הכהן בורר לו את היפה. רבי עקיבא אומר משמנין ביניהן. והשני ירעה עד שיסתאב. וחייב במתנות. רבי יוסי פוטר. שהיה רבי יוסי אומר. כל שחליפיו ביד כהן. פטור מן המתנות. רבי מאיר מחייב. מת אחד מהן. רבי טרפון אומר יחלוקו. רבי עקיבא אומר המוציא מחברו עליו הראיה. זכר ונקבה. אין כאן לכהן כלום. ",
+            "יוצא דופן והבא אחריו. רבי טרפון אומר שניהם ירעו עד שיסתאבו. ויאכלו במומן לבעלים. רבי עקיבא אומר שניהן אינן בכור. הראשון משום שאינו פטר רחם. והשני משום שקדמו אחר: "
+        ],
+        [
+            "הלוקח בהמה מן הנכרי. ואין ידוע אם בכרה ואם לא בכרה. רבי ישמעאל אומר עז בת שנתה ודאי לכהן מכאן ואילך ספק. רחל בת שתים ודאי לכהן. מכאן ואילך ספק. פרה וחמור בנות שלש ודאי לכהן. מכאן ואילך ספק. אמר לו רבי עקיבא אילו בולד בלבד בהמה נפטרת היה כדבריך. אלא אמרו סימן הולד בבהמה דקה טנוף. ובגסה שליה. ובאשה שפיר ושליה. זה הכלל כל שידוע שבכרה אין כאן לכהן כלום. וכל שלא בכרה הרי זה לכהן. אם ספק. יאכל במומו לבעלים. רבי אליעזר בן יעקב אומר בהמה גסה ששפעה חררת דם. הרי זו תקבר. ונפטרה מן הבכורה: ",
+            "רבן שמעון בן גמליאל אומר הלוקח בהמה מניקה מן הנכרי. אינו חושש שמא בנה של אחרת היה. נכנס לתוך עדרו וראה את המבכירות מניקות. ואת שאינן מבכירות מניקות. אינו חושש שמא בנה של זו בא לו אצל זו. או שמא בנה של זו בא לו אצל זו: ",
+            "רבי יוסי בן משולם אומר השוחט את הבכור. עושה מקום בקופיץ מכאן ומכאן. ותולש השער. ובלבד שלא יזיזנו ממקומו. וכן התולש את השער לראות מקום המום: ",
+            "שער בכור בעל מום שנשר והניחו בחלון ואחר כך שחטו. עקביא בן מהללאל מתיר. וחכמים אוסרין. דברי רבי יהודה. אמר רבי יוסי לא בזה התיר עקבי��. אלא בשער בכור בעל מום שנשר והניחו בחלון ואחר כך מת. בזה עקביא בן מהללאל מתיר. וחכמים אוסרין. הצמר. המדובלל בבכור. את שהוא נראה מן הגיזה מותר. ואת שאינו נראה מן הגיזה אסור: "
+        ],
+        [
+            "עד כמה ישראל חייבים להיטפל בבכור. בבהמה דקה עד שלשים יום. ובגסה חמשים יום. רבי יוסי אומר בדקה שלשה חדשים. אמר לו הכהן בתוך זמן זה תנהו לי. הרי זה לא יתנו לו. אם היה בעל מום. אמר לו תן לי שאוכלנו. מותר. ובשעת המקדש אם היה תמים. אמר לו תן לי שאקריבנו. מותר. הבכור נאכל שנה בשנה. בין תמים בין בעל מום. שנאמר (דברים טו, כ) לפני ה' אלהיך תאכלנו שנה בשנה: ",
+            "נולד לו מום בתוך שנתו. מותר לקיימו כל שנים עשר חדש. לאחר שנתו אינו רשאי לקיימו. אלא עד שלשים יום: ",
+            "השוחט הבכור ומראה את מומו. רבי יהודה מתיר. רבי מאיר אומר הואיל והוא נשחט שלא על פי מומחה אסור. ",
+            "מי שאינו מומחה. וראה את הבכור ונשחט על פיו. הרי זה יקבר וישלם מביתו. דן את הדין. זיכה את החייב. וחייב את הזכאי. טמא את הטהור. וטהר את הטמא. מה שעשה עשוי וישלם מביתו. ואם היה מומחה לבית דין. פטור מלשלם. מעשה בפרה שנטלה האם שלה. והאכילה רבי טרפון לכלבים. ובא מעשה לפני חכמים והתירוה. אמר תודוס הרופא. אין פרה וחזירה יוצאה מאלכסנדריא. עד שהם חותכין את האם שלה. בשביל שלא תלד. אמר רבי טרפון הלכה חמורך טרפון אמר לו רבי עקיבא. רבי טרפון פטור אתה. שאתה מומחה לבית דין. וכל המומחה לבית דין פטור מלשלם: ",
+            "הנוטל שכרו להיות רואה בכורות. אין שוחטין על פיו. אלא אם כן היה מומחה. כאילא ביבנה. שהתירו לו חכמים להיות נוטל ארבעה איסרות בבהמה דקה. וששה בגסה. בין תמים בין בעל מום ",
+            "הנוטל שכרו לדון. דיניו בטלים. להעיד עדותיו בטלין. להזות. ולקדש. מימיו מי מערה. ואפרו אפר מקלה. אם היה כהן וטמאהו מתרומתו. מאכילו ומשקו וסכו. ואם היה זקן. מרכיבו על החמור. ונותן לו שכרו כפועל: ",
+            "החשוד על הבכורות אין לוקחין ממנו בשר צבאים. ולא עורות שאינן עבודין. רבי אליעזר אומר לוקחים ממנו עורות של נקבה. ואין לוקחים ממנו צמר מלובן וצואי. אבל לוקחין ממנו טווי ובגדים: ",
+            "החשוד על השביעית. אין לוקחין ממנו פשתן. ואפילו סרק. אבל לוקחין ממנו טווי ואריג: ",
+            "החשוד להיות מוכר תרומה לשם חולין. אין לוקחין ממנו אפילו מים או מלח. דברי רבי יהודה. רבי שמעון אומר כל שיש בו זיקת תרומות ומעשרות. אין לוקחין ממנו: ",
+            "החשוד על השביעית. אינו חשוד על המעשרות. החשוד על המעשרות. אינו חשוד על השביעית. החשוד על זה ועל זה. חשוד על הטהרות. ויש שהוא חשוד על הטהרות. ואינו חשוד לא על זה ולא על זה. זה הכלל. כל החשוד על הדבר לא דנו ולא מעידו: "
+        ],
+        [
+            "כל פסולי המוקדשים נמכרין באיטליז ונשחטין באטליז ונשקלין בליטרא. חוץ מן הבכור ומן המעשר שהנייתן לבעלים. פסולי המוקדשין הנייתן להקדש. ושוקלין מנה כנגד מנה בבכור: \n",
+            "בית שמאי אומרים לא ימנה ישראל עם הכהן על הבכור. בית הלל מתירין ואפילו נכרי. בכור שאחזו דם אפילו הוא מת. אין מקיזין לו דם דברי רבי יהודה. וחכמים אומרים יקיז. ובלבד שלא יעשה בו מום. ואם עשה בו מום. הרי זה לא ישחט עליו. רבי שמעון אומר יקיז. אף על פי שהוא עושה בו מום: \n",
+            "הצורם באוזן הבכור. הרי זה לא ישחט עולמית. דברי רבי אליעזר. וחכמים אומרים כשיולד לו מום אחר. ישחוט עליו. מעשה בזכר של רחלים זקן. ושערו מדולדל. ראהו קסדור אחד. אמר מה טיבו של זה. אמרו לו בכור הוא. ואינו נשחט אלא אם כן היה בו מום. נטל פגיון וצרם באזנו. ובא מעשה לפני חכמים והתירוהו. ראה שהתירו והלך וצרם בכורות אחרים. ואסרו. פעם אחת היו תינוקות משחקין בשדה. וקשרו זנבות טלאים זה לזה ונפסקה זנבו של אחד מהם והרי הוא בכור. ובא מעשה לפני חכמים והתירוהו. ראו שהתירו והלכו וקשרו זנבות בכורות אחרים. ואסרו. זה הכלל. כל שהוא לדעתו אסור. ושלא לדעתו מותר: \n",
+            "היה בכור רודפו ובעטו ועשה בו מום. הרי זה ישחוט עליו. כל המומין הראויין לבא בידי אדם. רועים ישראל נאמנים. ורועים כהנים אינן נאמנים. רבן שמעון בן גמליאל אומר נאמן הוא על של חברו. ואינו נאמן על של עצמו. רבי מאיר אומר החשוד על דבר לא דנו ולא מעידו: \n",
+            "נאמן הכהן לומר הראיתי בכור זה ובעל מום הוא. הכל נאמנים על מומי המעשר. בכור שנסמת עינו. שנקטעה ידו. שנשברה רגלו. הרי זה ישחט על פי שלשה בני הכנסת. רבי יוסי אומר. אפילו יש שם עשרים ושלשה. לא ישחט אלא על פי מומחה: \n",
+            "השוחט את הבכור ומכרו. ונודע שלא הראהו. מה שאכלו אכלו. והוא יחזיר להם את הדמים. ומה שלא אכלו. הבשר יקבר. והוא יחזיר להם את הדמים. וכן השוחט את הפרה. ומכרה. ונודע שהיא טרפה. מה שאכלו אכלו ויחזיר להם את הדמים. ומה שלא אכלו. הן יחזירו לו את הבשר. והוא יחזיר להם את הדמים. מכרוהו לנכרים או הטילוהו לכלבים. ישלמו לו דמי הטרפה: \n"
+        ],
+        [
+            "על אלו מומין שוחטין את הבכור. נפגמה אזנו מן הסחוס. אבל לא מן העור נסדקה. אף על פי שלא חסרה. נקבה מלא כרשינה או שיבשה. איזו היא יבשה. כל שתנקב ואינה מוציאה טפת דם. ר' יוסי בן משלם אומר יבשה שתהא נפרכת:  ",
+            "ריס של עין שנקב. שנפגם. שנסדק הרי בעיניו דק תבלול. חלזון נחש ועינב. ואיזהו תבלול. לבן הפוסק בסירא ונכנס בשחור. בשחור ונכנס בלבן אינו מום. שאין מומין בלבן:  ",
+            "חורוד והמים הקבועים. איזהו חורוד הקבוע. כל ששהה שמנים יום. רבי חנינא בן אנטיגנוס אומר. בודקין אותו שלשה פעמים בתוך שמונים יום. ואלו הם מים הקבועים. אכל לח ויבש של גשמים. לח ויבש של שלחים. אכל היבש ואחר כך אכל הלח אינו מום. עד שיאכל היבש אחר הלח:  ",
+            "חטמו שנקב. שנפגם. שנסדק. שפתו שנקבה שנפגמה שנסדקה. חיטיו החיצונות שנפגמו או שנגממו. והפנימיות שנעקרו. רבי חנינא בן אנטיגנוס אומר. אין בודקין מן המתאימות ולפנים. אף לא את המתאימות:  ",
+            "נפגם הזובן. או עריה של נקבה במוקדשים. נפגם הזנב מן העצם אבל לא מן הפרק. או שהיה ראש הזנב מפציל עצם. או שיש בשר בין חוליא לחוליא מלא אצבע:  ",
+            "אין לו ביצים או אין לו אלא ביצה אחת. רבי ישמעאל אומר אם יש לו שני כיסין יש לו שני ביצים. אין לו אלא כיס אחד אין לו אלא ביצה אחת. רבי עקיבא אומר מושיבו על עכוזו. וממעך. אם יש שם ביצה. סופה לצאת. מעשה שמיעך ולא יצאת ונשחט ונמצאת דבוקה בכסלים והתיר רבי עקיבא. ואסר רבי יוחנן בן נורי:  ",
+            "בעל חמש רגלים או שאין לו אלא שלש. ושרגליו קלוטות כשל חמור. והשחול והכסול. איזהו שחול שנשמטה ירכו. וכסול שאחת מירכותיו גבוהה:  ",
+            "נשבר עצם ידו ועצם רגלו. אף על פי שאינו ניכר. מומין אלו מנה אילא ביבנה. והודו לו חכמים. ועוד שלשה הוסיף. אמרו לו לא שמענו את אלו. את שגלגל עינו עגול כשל אדם. ופיו דומה לשל חזיר. ושניטל רוב המדבר של לשונו. ובית דין של אחריהן אמרו הרי אלו מומין:  ",
+            "מעשה שהלחי התחת��ן עודף על העליון. ושלח רבן שמעון בן גמליאל לחכמים ואמרו הרי זה מום. אזן הגדי שהיתה כפולה אמרו חכמים. בזמן שהיא עצם אחד מום. ואם אינה עצם אחד. אינה מום. רבי חנניא בן גמליאל אומר זנב הגדי שהיא דומה לשל חזיר ושאין בה שלש חוליות. הרי זה מום:  ",
+            "רבי חנינא בן אנטיגנוס אומר את שיבלת בעינו. ושנפגם עצם ידו ועצם רגלו. ושנפסק עצמו שבפיו. עינו אחת גדולה ואחת קטנה. אזנו אחת גדולה ואחת קטנה. במראה אבל לא במדה. רבי יהודה אומר. אחד מביציו גדולה כשתים בחברתה ולא הודו לו חכמים:  ",
+            "זנב העגל שאינה מגעת לערקוב. אמרו חכמים כל מרבית העגלים כן. כל זמן שהן מגדילין הם נמתחות. לאיזה ערקוב אמרו. רבי חנינא בן אנטיגנוס אומר לערקוב שבאמצע הירך. על אלו מומין שוחטין את הבכור. ופסולי המוקדשין נפדין עליהן:  ",
+            "אלו שאין שוחטין עליהן לא במקדש ולא במדינה. חורוד והמים שאינם קבועין. וחטיו הפנימיות שנפגמו. אבל לא שנעקרו. ובעל גרב. ובעל יבלת. ובעל חזזית. וזקן וחולה ומזוהם. ושנעבדה בה עבירה. ושהמית את האדם (על פי עד אחד או על פי הבעלים). וטומטום ואנדרוגינוס לא במקדש ולא במדינה. רבי ישמעאל אומר אין מום גדול מזה. וחכמים אומרים אינו בכור. אלא נגזז ונעבד:  "
+        ],
+        [
+            "מומין אלו בין קבועין בין עוברין פוסלין באדם. יותר עליהן באדם. הכילון. והלפתן. המקבן. ושראשו שקוע. ושקיפס. ובעלי החטוטרת. רבי יהודה מכשיר. וחכמים פוסלין: \n",
+            "הקרח פסול. איזהו קרח. כל שאין לו שטה של שער מקפת מאזן לאזן. ואם יש לו הרי זה כשר. אין לו גבינים \n. \n אין לו אלא גבין אחד. הוא גבן האמור בתורה. רבי דוסא אומר כל שגביניו שוכבין. רבי חנניה בן אנטיגנוס אומר. מי שיש לו שני גבים. ושתי שדראות. \n",
+            "החרום פסול. איזהו חרום. הכוחל שתי עיניו כאחת. שתי עיניו למעלה. ושתי עיניו למטה. עינו אחת למעלה. ועינו אחת למטה. רואה את החדר ואת העליה כאחת. סכי שמש. זוגדוס. והצירן. ושנשרו ריסי עיניו. פסול. מפני מראית העין: \n",
+            "עיניו גדולות. כשל עגל. או קטנות כשל אווז. גופו גדול מאבריו. או קטן מאבריו. חוטמו גדול מאבריו. או קטן מאבריו. הצמם והצמע. איזה הוא צמע שאזניו קטנות. והצמם שאזניו דומות לספוג: \n",
+            "שפתו העליונה עודפת על התחתונה. והתחתונה עודפת על העליונה הרי זה מום. ושניטלו שניו. פסול מפני מראית העין. דדיו שוכבים כשל אשה. כרסו צבה. טבורו יוצא. נכפה אפילו אחת לימים. רוח קצרית באה עליו. המאושכן. ובעל גבר. אין לו ביצים. או אין לו אלא ביצה אחת. זהו מרוח אשך האמור בתורה. רבי ישמעאל אומר כל שנמרחו אשכיו. רבי עקיבא אומר כל שרוח באשכיו. רבי חנניה בן אנטיגנוס אומר כל שמראיו חשוכים. \n",
+            "המקיש בקרסוליו ובארכבותיו. ובעל פיקה. והעיקל. איזהו עיקל כל שמקיף פרסותיו. ואין ארכבותיו נושקות זו לזו. פיקה יוצאה מגודלו. עקבו יוצא לאחוריו. פרסתו רחבה כשל אווז. אצבעותיו מורכבות זו על זו. או קלוטות עד הפרק כשר. למטה מן הפרק וחתכה. כשר. היתה בו יתרת וחתכה. אם יש בה עצם פסול. ואם לאו כשר. יתר בידיו וברגליו שש ושש עשרים וארבע. רבי יהודה מכשיר. וחכמים פוסלים. השולט בשתי ידיו רבי פוסל. וחכמים מכשירים. הכושי. והגיחור. והלבקן. והקפח. והננס. והחרש. והשוטה. והשכור. ובעלי נגעים טהורין פסולין באדם. וכשרין בבהמה. רבן שמעון בן גמליאל אומר שוטה בבהמה אינה מן המובחר. רבי אליעזר אומר אף בעלי דלדולין. פסולין באדם. וכשרין בבהמה: \n",
+            "אלו כשרין באדם. ופסולין בבהמה. אותו ואת בנו. וטרפה. ויוצא דופן. ושנעבדה בהן עבירה. ושהמית את האדם. הנושא נשים בעבירה פסול. עד שידיר הנייה. המטמא למתים פסול. עד שיקבל עליו שלא יהא מטמא למתים: \n"
+        ],
+        [
+            "יש בכור לנחלה ואינו בכור לכהן. בכור לכהן ואינו בכור לנחלה. בכור לנחלה ולכהן. יש שאינו בכור לא לנחלה ולא לכהן. איזהו בכור לנחלה ואינו בכור לכהן. הבא אחר הנפלים שיצא ראשו חי. ובן תשעה שיצא ראשו מת. והמפלת כמין בהמה חיה ועוף. דברי רבי מאיר. וחכמים אומרים עד שיהא בו מצורת האדם. המפלת סנדל או שליא ושפיר מרוקם והיוצא מחותך. הבא אחריהן. בכור לנחלה ואינו בכור לכהן. מי שלא היו לו בנים ונשא אשה שכבר ילדה. עודה שפחה ונשתחררה. עודה נכרית ונתגיירה. משבאת לישראל ילדה. בכור לנחלה ואינו בכור לכהן. רבי יוסי הגלילי אומר בכור לנחלה ולכהן שנאמר (שמות יג, ב) פטר רחם בישראל. עד שיפטרו רחם מישראל. מי שהיו לו בנים ונשא אשה שלא ילדה נתגיירה מעוברת נשתחררה מעוברת. ילדה היא וכהנת. היא ולויה. היא ואשה שכבר ילדה. וכן מי שלא שהתה אחר בעלה שלשה חדשים. ונשאת וילדה. ואין ידוע אם בן תשע לראשון. או בן שבע לאחרון בכור לכהן ואינו בכור לנחלה. איזהו בכור לנחלה ולכהן. המפלת שפיר מלא דם מלא מים מלא גנינים. המפלת כמין דגים. וחגבים. שקצים. ורמשים. המפלת יום ארבעים. הבא אחריהן בכור לנחלה ולכהן: ",
+            "יוצא דופן והבא אחריו. שניהם אינן בכור. לא לנחלה ולא לכהן. רבי שמעון אומר. הראשון לנחלה. והשני לחמש סלעים: ",
+            "מי שלא בכרה אשתו וילדה שני זכרים. נותן חמש סלעים לכהן. מת אחד מהן בתוך שלשים יום. האב פטור. מת האב והבנים קיימים. ר' מאיר אומר אם נתנו עד שלא חלקו נתנו. ואם לאו פטורין. רבי יהודה אומר. נתחייבו נכסים. זכר ונקבה אין כאן לכהן כלום: ",
+            "שתי נשים שלא בכרו וילדו שני זכרים. נותן עשר סלעים לכהן. מת אחד מהן בתוך שלשים יום. אם לכהן אחד נתן. יחזיר לו חמש סלעים. אם לשני כהנים נתן. אינו יכול להוציא מידם. זכר ונקבה או שני זכרים ונקבה. נותן חמש סלעים לכהן. שתי נקבות וזכר או שני זכרים ושתי נקבות. אין כאן לכהן כלום. אחת בכרה ואחת שלא בכרה וילדו שני זכרים. נותן חמש סלעים לכהן. מת אחד מהן בתוך שלשים יום. האב פטור. מת האב והבנים קיימין. רבי מאיר אומר אם נתנו עד שלא חלקו נתנו. ואם לאו פטורים. רבי יהודה אומר נתחייבו נכסים. זכר ונקבה אין כאן לכהן כלום: ",
+            "שתי נשים של שני אנשים. שלא בכרו. וילדו שני זכרים. זה נותן חמש סלעים לכהן. וזה נותן חמש סלעים לכהן. מת אחד מהן. בתוך שלשים יום. אם לכהן אחד נתנו. יחזיר להן חמש סלעים. אם לשני כהנים נתנו. אינן יכולין להוציא מידם. זכר ונקבה. האבות פטורין. והבן חייב לפדות את עצמו. שתי נקבות וזכר או שני זכרים ושתי נקבות. אין כאן לכהן כלום: ",
+            "אחת בכרה ואחת שלא בכרה של שני אנשים. וילדו שני זכרים. זה שלא בכרה אשתו. נותן חמש סלעים לכהן. זכר ונקבה אין כאן לכהן כלום. מת הבן בתוך שלשים יום. אף על פי שנתן לכהן. יחזיר לו חמש סלעים. לאחר שלשים יום. אף על פי שלא נתן יתן. מת ביום שלשים כיום שלפניו. רבי עקיבא אומר אם נתן. לא יטול. ואם לא נתן. לא יתן. מת האב בתוך שלשים יום. בחזקת שלא נפדה. עד שיביא ראיה שנפדה. לאחר שלשים יום. בחזקת שנפדה עד (נוסח אחר שיאמרו לו) שיביא ראיה שלא נפדה. הוא לפדות ובנו לפדות. הוא קודם את בנו. רבי יהודה אומר בנו קודמו. שמצותו על אביו ומצות בנו עליו: ",
+            "חמש סלעים של בן. במנה צורי. שלשים של עבד. וחמשים של אונס ושל מפתה. ומאה של מוציא שם רע. כולם בשקל הקדש במנה צורי. וכולם נפדין בכסף ובשוה כסף. חוץ מן השקלים: ",
+            "אין פודין לא בעבדים ולא בשטרות ולא בקרקעות. ולא בהקדשות. כתב לכהן שהוא חייב לו חמש סלעים. חייב ליתן לו ובנו אינו פדוי. לפיכך אם רצה הכהן ליתן לו מתנה. רשאי. המפריש פדיון בנו ואבד. חייב באחריותו שנאמר (במדבר יח, טו) יהיה לך ופדה תפדה: ",
+            "הבכור נוטל פי שנים בנכסי האב. ואינו נוטל פי שנים בנכסי האם. ואינו נוטל פי שנים בשבח. ולא בראוי כבמוחזק. ולא האשה בכתובתה. ולא הבנות במזונותיהן. ולא היבם. וכולן אין נוטלין בשבח ולא בראוי כבמוחזק: ",
+            "אלו שאינן חוזרין ביובל. הבכורה. והיורש את אשתו. והמיבם את אשת אחיו. והמתנה. דברי רבי מאיר. וחכמים אומרים מתנה כמכר. רבי אליעזר אומר כולן חוזרין ביובל. רבי יוחנן בן ברוקה אומר היורש את אשתו יחזיר לבני משפחה וינכה להם מן הדמים: "
+        ],
+        [
+            "מעשר בהמה נוהג בארץ ובחוצה לארץ. בפני הבית ושלא בפני הבית. בחולין אבל לא במוקדשין. ונוהג בבקר ובצאן. ואינן מתעשרים מזה על זה. בכבשים ובעזים. ומתעשרין מזה על זה. בחדש ובישן. ואינן מתעשרין מזה על זה. שהיה בדין. מה אם החדש והישן שאינן כלאים זה בזה. אין מתעשרין מזה על זה. הכבשים והעזים שהם כלאים זה בזה. אינו דין שלא יתעשרו מזה על זה. תלמוד לומר (ויקרא כז, לב) וצאן. משמע כל צאן אחד: ",
+            "מעשר בהמה מצטרף כמלא רגל בהמה רועה. וכמה היא רגל בהמה רועה. ששה עשר מיל. היה בין אלו לאלו שלשים ושנים מיל. אינן מצטרפין. היה לו באמצע מביא ומעשרן באמצע. רבי מאיר אומר. הירדן מפסיק למעשר בהמה: ",
+            "הלקוח או שניתן לו מתנה. פטור ממעשר בהמה. האחים השותפין שחייבין בקולבון. פטורים ממעשר בהמה. ושחייבין במעשר בהמה. פטורין מן הקולבון. קנו מתפיסת הבית. חייבין. ואם לאו פטורין. חלקו וחזרו ונשתתפו. חייבין בקולבון ופטורין ממעשר בהמה: ",
+            "הכל נכנס לדיר להתעשר. חוץ מן הכלאים. והטריפה. ויוצא דופן. ומחוסר זמן. ויתום. איזהו יתום כל שמתה אמו. או שנשחטה. רבי יהושע אומר. אפילו נשחטה אמו והשלח קיים אין זה יתום: ",
+            "שלש גרנות למעשר בהמה. בפרס הפסח. בפרס העצרת. בפרס החג. דברי רבי עקיבא. בן עזאי אומר בעשרים ותשעה באדר. באחד בסיון. בעשרים ותשעה באב. רבי אליעזר ורבי שמעון אומרים באחד בניסן באחד בסיון. בעשרים ותשעה באלול. ולמה אמרו בעשרים ותשעה באלול. ולא אמרו באחד בתשרי. מפני שהוא יום טוב. ואי אפשר לעשר ביום טוב. לפיכך הקדימוהו בעשרים ותשעה באלול. רבי מאיר אומר באחד באלול ראש השנה למעשר בהמה. בן עזאי אומר האלוליין מתעשרין בפני עצמן: ",
+            "כל הנולדים מאחד בתשרי עד עשרים ותשעה באלול הרי אלו מצטרפין. חמשה לפני ראש השנה וחמשה לאחר ראש השנה אינן מצטרפין. חמשה לפני הגורן וחמשה לאחר הגורן. הרי אלו מצטרפין. אם כן למה נאמר שלש גרנות למעשר בהמה שעד שלא הגיע הגורן מותר למכור ולשחוט. הגיע הגורן לא ישחוט. ואם שחט פטור: ",
+            "כיצד מעשרן כונסן לדיר ועושה להן פתח קטן. כדי שלא יהיו שנים יכולין לצאת כאחת. ומונה בשבט. אחד שנים שלשה ארבעה חמשה ששה שבעה שמונה תשעה והיוצא עשירי סוקרו בסקרא. ואומר הרי זה מעשר. לא סקרו בסקרא. ולא מנאם בשבט. או שמנאם רבוצים או עומדים. הרי אלו מעושרים. היה לו מאה ונטל עשר��. עשרה ונטל אחד. אין זה מעשר. רבי יוסי ברבי יהודה אומר הרי זה מעשר. קפץ אחד מן המנויין לתוכן הרי אלו פטורים. מן המעושרים לתוכן. כולן ירעו עד שיסתאבו. ויאכלו במומן לבעלים: ",
+            "יצאו שנים כאחד. מונה אותן שנים שנים מנאן אחד. תשיעי ועשירי מקולקלין. יצאו תשיעי ועשירי כאחת. תשיעי ועשירי מקולקלין. קרא לתשיעי עשירי. ולעשירי תשיעי ולאחד עשר עשירי. שלשתן מקודשין. התשיעי נאכל במומו. והעשירי מעשר. ואחד עשר קרב שלמים ועושה תמורה. דברי רבי מאיר. אמר רבי יהודה וכי יש תמורה עושה תמורה. אמרו משום רבי מאיר אילו היה תמורה לא היה קרב. קרא לתשיעי עשירי. ולעשירי עשירי. ולאחד עשר עשירי. אין אחד עשר מקודש. זה הכלל כל שלא נעקר שם עשירי ממנו אין אחד עשר מקודש: "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Torat Emet 357.json

@@ -0,0 +1,118 @@
+{
+    "language": "he",
+    "title": "Mishnah Bekhorot",
+    "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 בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "הַלּוֹקֵחַ עֻבַּר חֲמוֹרוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, וְהַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם פְּטוּרִין מִקַּל וָחֹמֶר, אִם פָּטְרוּ שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר, דִּין הוּא שֶׁיִּפְטְרוּ שֶׁל עַצְמָן: \n",
+            "פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו: \n",
+            "חֲמוֹר שֶׁלֹּא בִכְּרָה, וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ. שְׁתֵּי חֲמוֹרִים שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵי טְלָיִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: \n",
+            "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ, שֶׁנֶּאֱמַר (שמות לד), וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, זָכָר וּנְקֵבָה, גָּדוֹל וְקָטָן, תָּמִים וּבַעַל מוּם. וּפוֹדֶה בוֹ פְּעָמִים הַרְבֵּה. נִכְנָס לַדִּיר לְהִתְעַשֵּׂר. וְאִם מֵת, נֶהֱנִים בּוֹ: \n",
+            "אֵין פּוֹדִים לֹא בָעֵגֶל, וְלֹא בַחַיָּה, וְלֹא בַשְּׁחוּטָה, וְלֹא בַטְּרֵפָה, וְלֹא בַכִּלְאַיִם, וְלֹא בַכּוֹי. רַבִּי אֶלְעָזָר מַתִּיר בַּכִּלְאַיִם מִפְּנֵי שֶׁהוּא שֶׂה, וְאוֹסֵר בַּכּוֹי מִפְּנֵי שֶׁהוּא סָפֵק. נְתָנוֹ לַכֹּהֵן, אֵין הַכֹּהֵן רַשַּׁאי לְקַיְּמוֹ עַד שֶׁיַּפְרִישׁ שֶׂה תַחְתָּיו: \n",
+            "הַמַּפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר וּמֵת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתוֹ, כַּחֲמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתוֹ, כְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי. הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת פֶּטֶר חֲמוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִקָּבֵר, וּמֻתָּר בַּהֲנָאָתוֹ שֶׁל טָלֶה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ לְהִקָּבֵר, וְהַטָּלֶה לַכֹּהֵן: \n",
+            "לֹא רָצָה לִפְדּוֹתוֹ, עוֹרְפוֹ בְקוֹפִיץ מֵאַחֲרָיו וְקוֹבְרוֹ. מִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה, שֶׁנֶּאֱמַר (שמות יג), וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ. מִצְוַת יְעִידָה קוֹדֶמֶת לְמִצְוַת פְּדִיָּה, שֶׁנֶּאֱמַר (שם כא), אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ. מִצְוַת יִבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה, בָּרִאשׁוֹנָה, שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה. וְעַכְשָׁיו שֶׁאֵין מִתְכַּוְּנִין לְשֵׁם מִצְוָה, אָמְרוּ מִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת יִבּוּם. מִצְוַת גְּאֻלָּה בָּאָדוֹן הוּא קוֹדֵם לְכָל אָדָם, שֶׁנֶּאֱמַר (ויקרא כז), וְאִם לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךְ: \n"
+        ],
+        [
+            "הַלּוֹקֵחַ עֻבַּר פָּרָתוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, הַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם חַיָּבִין. לֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, (וְלֹא נִפְטְרוּ) אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר:  ",
+            "כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, חַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂים תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר:  ",
+            "כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלָד לָהֶם מוּם קָבוּעַ (וְנִפְדּוּ), פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִקָּבֵרוּ:  ",
+            "הַמְקַבֵּל צֹאן בַּרְזֶל מִן הַנָּכְרִי, וְלָדוֹת פְּטוּרִין, וּוַלְדֵי וְלָדוֹת חַיָּבִין. הֶעֱמִיד וְלָדוֹת תַּחַת אִמּוֹתֵיהֶם, וַלְדֵי וְלָדוֹת פְטוּרִין, וּוַלְדֵי וַלְדֵי וְלָדוֹת חַיָּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, פְּטוּרִין, שֶׁאַחֲרָיוּתָן לַנָּכְרִי:  ",
+            "רָחֵל שֶׁיָּלְדָה כְּמִין עֵז, וְעֵז שֶׁיָּלְדָה כְּמִין רָחֵל, פָּטוּר מִן הַבְּכוֹרָה. וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנִין, חַיָּב:  ",
+            "רָחֵל שֶׁלֹּא בִכְּרָה וְיָלְדָה שְׁנֵי זְכָרִים וְיָצְאוּ שְׁנֵי רָאשֵׁיהֶן כְּאֶחָד, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שְׁנֵיהֶן לַכֹּהֵן. שֶׁנֶּאֱמַר (שמות יג), הַזְּכָרִים לַה'. וַחֲכָמִים אוֹמְרִים, אִי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "שְׁתֵּי רְחֵלוֹת שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵיהֶם לַכֹּהֵן. זָכָר וּנְקֵבָה, הַזָּכָר לַכֹּהֵן. שְׁנֵי זְכָרִים וּנְקֵבָה, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. שְׁתֵּי נְקֵבוֹת וְזָכָר, אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִין בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר, שֶׁהָיָה רַבִּי יוֹסֵי אוֹמֵר, כֹּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, פָּטוּר מִן הַמַתָּנוֹת. רַבִּי מֵאִיר מְחַיֵּב. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "יוֹצֵא דֹּפֶן וְהַבָּא אַחֲרָיו, רַבִּי טַרְפוֹן אוֹמֵר, שְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. רַבִּי עֲקִיבָא אוֹמֵר, שְׁנֵיהֶן אֵינָן בְּכוֹר, הָרִאשׁוֹן מִשּׁוּם שֶׁאֵינוֹ פֶטֶר רֶחֶם, וְהַשֵּׁנִי מִשּׁוּם שֶׁקִּדְּמוֹ אַחֵר: "
+        ],
+        [
+            "הַלּוֹקֵחַ בְּהֵמָה מִן הַנָּכְרִי וְאֵין יָדוּעַ אִם בִּכְּרָה וְאִם לֹא בִכְּרָה, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עֵז בַּת שְׁנָתָהּ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. רָחֵל בַּת שְׁתַּיִם וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. פָּרָה וַחֲמוֹר בְּנוֹת שָׁלשׁ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. אָמַר לוֹ רַבִּי עֲקִיבָא, אִלּוּ בַּוָּלָד בִּלְבַד בְּהֵמָה נִפְטֶרֶת, הָיָה כִדְבָרֶיךָ, אֶלָּא אָמְרוּ, סִימַן הַוָּלָד בִּבְהֵמָה דַקָּה, טִנוּף. וּבְגַסָּה, שִׁלְיָא. וּבְאִשָּׁה, שְׁפִיר וְשִׁלְיָא. זֶה הַכְּלָל, כֹּל שֶׁיָדוּעַ שֶׁבִּכְּרָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. וְכֹל שֶׁלֹּא בִכְּרָה, הֲרֵי זֶה לַכֹּהֵן. אִם סָפֵק, יֵאָכֵל בְּמוּמוֹ לַבְּעָלִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, הֲרֵי זוֹ תִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה: \n",
+            "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַלּוֹקֵחַ בְּהֵמָה מְנִיקָה מִן הַנָּכְרִי, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל אַחֶרֶת הָיָה. נִכְנַס לְתוֹךְ עֶדְרוֹ וְרָאָה אֶת הַמַּבְכִּירוֹת מְנִיקוֹת וְאֶת שֶׁאֵינָן מַבְכִּירוֹת מְנִיקוֹת, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ, אוֹ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ: \n",
+            "רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, הַשּׁוֹחֵט אֶת הַבְּכוֹר, עוֹשֶׂה מָקוֹם בְּקוֹפִיץ מִכָּאן וּמִכָּאן וְתוֹלֵשׁ הַשֵּׂעָר, וּבִלְבַד שֶׁלֹּא יְזִיזֶנּוּ מִמְּקוֹמוֹ. וְכֵן הַתּוֹלֵשׁ אֶת הַשֵּׂעָר לִרְאוֹת מְקוֹם הַמּוּם: \n",
+            "שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר רַבִּי יוֹסֵי, לֹא בָזֶה הִתִּיר עֲקַבְיָא, אֶלָּא בִשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַּחַלּוֹן וְאַחַר כָּךְ מֵת, בָּזֶה עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין. הַצֶּמֶר הַמְדֻבְלָל בַּבְּכוֹר, אֶת שֶׁהוּא נִרְאֶה מִן הַגִּזָּה, מֻתָּר. וְאֶת שֶׁאֵינוֹ נִרְאֶה מִן הַגִּזָּה, אָסוּר: \n"
+        ],
+        [
+            "עַד כַּמָּה יִשְׂרָאֵל חַיָּבִים לְהִטַּפֵּל בַּבְּכוֹר. בִּבְהֵמָה דַקָּה, עַד שְׁלשִׁים יוֹם. וּבַגַּסָּה, חֲמִשִּׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר, בַּדַּקָּה שְׁלשָׁה חֳדָשִׁים. אָמַר לוֹ הַכֹּהֵן בְּתוֹךְ זְמַן זֶה תְּנֵהוּ לִי, הֲרֵי זֶה לֹא יִתְּנוֹ לוֹ. אִם הָיָה בַעַל מוּם, אָמַר לוֹ תֶּן לִי שֶׁאוֹכְלֶנּוּ, מֻתָּר. וּבִשְׁעַת הַמִּקְדָּשׁ, אִם הָיָה תָמִים, אָמַר לוֹ תֶּן לִי שֶׁאַקְרִיבֶנּוּ, מֻתָּר. הַבְּכוֹר נֶאֱכָל שָׁנָה בְשָׁנָה בֵּין תָּמִים בֵּין בַּעַל מוּם, שֶׁנֶּאֱמַר (דברים טו), לִפְנֵי ה' אֱלֹהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה:  ",
+            "נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, מֻתָּר לְקַיְּמוֹ כָּל שְׁנֵים עָשָׂר חֹדֶשׁ. לְאַחַר שְׁנָתוֹ, אֵינוֹ רַשַּׁאי לְקַיְּמוֹ אֶלָּא עַד שְׁלשִׁים יוֹם:  ",
+            "הַשּׁוֹחֵט הַבְּכוֹר וּמַרְאֶה אֶת מוּמוֹ, רַבִּי יְהוּדָה מַתִּיר. רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וְהוּא נִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, אָסוּר:  ",
+            "מִי שֶׁאֵינוֹ מֻמְחֶה וְרָאָה אֶת הַבְּכוֹר וְנִשְׁחַט עַל פִּיו, הֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. דָּן אֶת הַדִּין, זִכָּה אֶת הַחַיָּב וְחִיֵּב אֶת הַזַּכַּאי, טִמֵּא אֶת הַטָהוֹר וְטִהֵר אֶת הַטָּמֵא, מַה שֶּׁעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. וְאִם הָיָה מֻמְחֶה לְבֵית דִּין, פָּטוּר מִלְּשַׁלֵּם. מַעֲשֶׂה בְפָרָה שֶׁנִּטְּלָה הָאֵם שֶׁלָּהּ, וְהֶאֱכִילָהּ רַבִּי טַרְפוֹן לַכְּלָבִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהָ. אָמַר תוֹדוֹס הָרוֹפֵא, אֵין פָּרָה וַחֲזִירָה יוֹצְאָה מֵאֲלֶכְּסַנְדְּרִיָּא עַד שֶׁהֵם חוֹתְכִין אֶת הָאֵם שֶׁלָּהּ, בִּשְׁבִיל שֶׁלֹּא תֵלֵד. אָמַר רַבִּי טַרְפוֹן, הָלְכָה חֲמוֹרְךָ טַרְפוֹן. אָמַר לוֹ רַבִּי עֲקִיבָא, רַבִּי טַרְפוֹן, פָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה לְבֵית דִּין, וְכָל הַמֻּמְחֶה לְבֵית דִּין פָּטוּר מִלְּשַׁלֵּם:  ",
+            "הַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בְכוֹרוֹת, אֵין שׁוֹחֲטִין עַל פִּיו, אֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאִילָא בְיַבְנֶה, שֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל אַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה, וְשִׁשָּׁה בַּגַּסָּה, בֵּין תָּמִים בֵּין בַּעַל מוּם:  ",
+            "הַנּוֹטֵל שְׂכָרוֹ לָדוּן, דּ��ינָיו בְּטֵלִים. לְהָעִיד, עֵדוּתָיו בְּטֵלִין. לְהַזּוֹת וּלְקַדֵּשׁ, מֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלֶה. אִם הָיָה כֹהֵן וְטִמְּאָהוּ מִתְּרוּמָתוֹ, מַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ. וְאִם הָיָה זָקֵן, מַרְכִּיבוֹ עַל הַחֲמוֹר. וְנוֹתֵן לוֹ שְׂכָרוֹ כַּפּוֹעֵל:  ",
+            "הֶחָשׁוּד עַל הַבְּכוֹרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ בְּשַׂר צְבָאִים וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לוֹקְחִים מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה, וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻּבָּן וְצוֹאִי, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים:  ",
+            "הֶחָשׁוּד עַל הַשְׁבִיעִית אֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן וַאֲפִלּוּ סֶרֶק, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג:  ",
+            "הֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, אֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם אוֹ מֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כּל שֶׁיֵּשׁ בּוֹ זִקַּת תְּרוּמוֹת וּמַעַשְׂרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ:  ",
+            "הֶחָשׁוּד עַל הַשְּׁבִיעִית, אֵינוֹ חָשׁוּד עַל הַמַּעַשְׂרוֹת. הֶחָשׁוּד עַל הַמַּעַשְׂרוֹת, אֵינוֹ חָשׁוּד עַל הַשְּׁבִיעִית. הֶחָשׁוּד עַל זֶה וְעַל זֶה, חָשׁוּד עַל הַטָּהֳרוֹת. וְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטָּהֳרוֹת, וְאֵינוֹ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה. זֶה הַכְּלָל, כָּל הֶחָשׁוּד עַל הַדָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ:  "
+        ],
+        [
+            "כָּל פְּסוּלֵי הַמֻּקְדָּשִׁין (הֲנָאָתָן לַהֶקְדֵּשׁ), נִמְכָּרִין בָּאִטְלִיז (וְנִשְׁחָטִין בָּאִטְלִיז) וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, שֶׁהֲנָיָתָן לַבְּעָלִים. פְּסוּלֵי הַמֻּקְדָּשִׁין הֲנָיָתָן לַהֶקְדֵּשׁ. וְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר: \n",
+            "בֵית שַׁמַּאי אוֹמְרִים, לֹא יִמָּנָה יִשְׂרָאֵל עִם הַכֹּהֵן עַל הַבְּכוֹר. בֵּית הִלֵּל מַתִּירִין, וַאֲפִלּוּ נָכְרִי. בְּכוֹר שֶׁאֲחָזוֹ דָם, אֲפִלּוּ הוּא מֵת, אֵין מַקִּיזִין לוֹ דָם, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, יַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. וְאִם עָשָׂה בוֹ מוּם, הֲרֵי זֶה לֹא יִשָּׁחֵט עָלָיו. רַבִּי שִׁמְעוֹן אוֹמֵר יַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם: \n",
+            "הַצּוֹרֵם בְּאֹזֶן הַבְּכוֹר, הֲרֵי זֶה לֹא יִשָּׁחֵט עוֹלָמִית, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, כְּשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, יִשָּׁחֵט עָלָיו. מַעֲשֶׂה בְזָכָר שֶׁל רְחֵלִים זָקֵן וּשְׂעָרוֹ מְדֻלְדָּל, רָאָהוּ קַסְדּוֹר אֶחָד, אָמַר, מַה טִּיבוֹ שֶׁל זֶה. אָמְרוּ לוֹ, בְּכוֹר הוּא וְאֵינוֹ נִשְׁחָט אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. נָטַל פִּגְיוֹן וְצָרַם בְּאָזְנוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאָה שֶׁהִתִּירוּ, וְהָלַךְ וְצָרַם בְּאָזְנֵי בְכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. פַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה וְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה לָזֶה, וְנִפְסְקָה זְנָבוֹ שֶׁל אֶחָד מֵהֶם וַהֲרֵי הוּא בְכוֹר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאוּ שֶׁהִתִּירוּ, וְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר. וְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר: \n",
+            "הָיָה בְכוֹר רוֹדְפוֹ, וּבְעָטוֹ וְעָשָׂה בוֹ מוּם, הֲרֵי זֶה יִשְׁחוֹט עָלָיו. כָּל הַמּוּמִין הָרְאוּיִין לָבוֹא בִידֵי אָדָם, רוֹעִים יִשְׂרָאֵל נֶאֱמָנִים, וְרוֹעִים כֹּהֲנִים אֵינָן נֶאֱמָנִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נֶאֱמָן הוּא עַל שֶׁל חֲבֵרוֹ וְאֵינוֹ נֶאֱמָן עַל שֶׁל עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר, הֶחָשׁוּד עַל דָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ: \n",
+            "נֶאֱמָן הַכֹּהֵן לוֹמַר הֶרְאֵיתִי בְּכוֹר זֶה וּבַעַל מוּם הוּא. הַכּל נֶאֱמָנִים עַל מוּמֵי הַמַּעֲשֵׂר. בְּכוֹר שֶׁנִּסְמֵית עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ, שֶׁנִּשְׁבְּרָה רַגְלוֹ, הֲרֵי זֶה יִשָּׁחֵט עַל פִּי שְׁלשָׁה בְנֵי הַכְּנֶסֶת, רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ יֵשׁ שָׁם עֶשְׂרִים וּשְׁלשָׁה, לֹא יִשָּׁחֵט אֶלָּא עַל פִּי מֻמְחֶה: \n",
+            "הַשּׁוֹחֵט אֶת הַבְּכוֹר (וּמְכָרוֹ) וְנוֹדַע שֶׁלֹּא הֶּרְאָהוּ, מַה שֶּׁאָכְלוּ אָכְלוּ וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶׁלֹּא אָכְלוּ, הַבָּשָׂר יִקָּבֵר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וְכֵן הַשּׁוֹחֵט אֶת הַפָּרָה וּמְכָרָהּ וְנוֹדַע שֶׁהִיא טְרֵפָה, מַה שֶׁאָכְלוּ אָכְלוּ וְיַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶּׁלֹּא אָכְלוּ, הֵן יַחֲזִירוּ לוֹ אֶת הַבָּשָׂר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. מְכָרוּהוּ לַנָּכְרִים אוֹ הִטִּילוּהוּ לַכְּלָבִים, יְשַׁלְּמוּ לוֹ דְמֵי הַטְּרֵפָה: \n"
+        ],
+        [
+            "עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, נִפְגְּמָה אָזְנוֹ מִן הַסְּחוּס, אֲבָל לֹא מִן הָעוֹר, נִסְדְּקָה אַף עַל פִּי שֶׁלֹּא חָסְרָה, נִקְּבָה מְלֹא כַרְשִׁינָה, אוֹ שֶׁיָּבָשָׁה. אֵיזוֹ הִיא יְבֵשָׁה, כֹּל שֶׁתִּנָּקֵב וְאֵינָהּ מוֹצִיאָה טִפַּת דָּם. רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, יְבֵשָׁה, שֶׁתְּהֵא נִפְרָכֶת: \n",
+            "רִיס שֶׁל עַיִן שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, הֲרֵי בְעֵינָיו דַּק, תְּבַלּוּל, חִלָּזוֹן נָחָשׁ, וְעֵנָב. וְאֵיזֶהוּ תְּבַלּוּל, לָבָן הַפוֹסֵק בַּסִּירָא וְנִכְנָס בַּשָּׁחוֹר. בַּשָּׁחוֹר וְנִכְנָס בַּלָּבָן, אֵינוֹ מוּם, שֶׁאֵין מוּמִים בַּלָּבָן: \n",
+            "חֲוַרְוָד וְהַמַּיִם הַקְּבוּעִים. אֵיזֶהוּ חֲוַרְוָד הַקָּבוּעַ, כֹּל שֶׁשָּׁהָה שְׁמוֹנִים יוֹם. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, בּוֹדְקִין אוֹתוֹ שְׁלשָׁה פְעָמִים בְּתוֹךְ שְׁמוֹנִים יוֹם. וְאֵלּוּ הֵם מַיִם הַקְּבוּעִים, אָכַל לַח וְיָבֵשׁ שֶׁל גְּשָׁמִים, לַח וְיָבֵשׁ שֶׁל שְׁלָחִים. אָכַל הַיָּבֵשׁ וְאַחַר כָּךְ אָכַל הַלַּח, אֵינוֹ מוּם, עַד שֶׁיֹּאכַל הַיָּבֵשׁ אַחַר הַלַּח: \n",
+            "חָטְמוֹ שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, שְׂפָתוֹ שֶׁנִּקְּבָה, שֶׁנִּפְגְּמָה, שֶׁנִּסְדְּקָה, חִטָּיו הַחִיצוֹנוֹת שֶׁנִּפְגְּמוּ אוֹ שֶׁנִּגְמְמוּ, וְהַפְנִימִיּוֹת שֶׁנֶּעֱקָרוּ. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֵין בּוֹדְקִין מִן הַמַּתְאִימוֹת וְלִפְנִים, אַף לֹא אֶת הַמַתְאִימוֹת: \n",
+            "נִפְגַּם הַזּוֹבָן, אוֹ עֶרְי��ה שֶׁל נְקֵבָּה בַּמֻּקְדָּשִׁים, נִפְגַּם הַזָּנָב מִן הָעֶצֶם, אֲבָל לֹא מִן הַפֶּרֶק, אוֹ שֶׁהָיָה רֹאשׁ הַזָּנָב מַפְצִיל עֶצֶם, אוֹ שֶׁיֵּשׁ (בָּשָׂר) בֵּין חֻלְיָא לְחֻלְיָא מְלֹא אֶצְבַּע: \n",
+            "אֵין לוֹ בֵיצִים, (אוֹ) אֵין לוֹ אֶלָּא בֵּיצָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אִם יֵשׁ לוֹ שְׁנֵי כִיסִין, יֵשׁ לוֹ שְׁתֵּי בֵיצִים. אֵין לוֹ אֶלָּא כִיס אֶחָד, אֵין לוֹ אֶלָּא בֵיצָה אֶחָת. רַבִּי עֲקִיבָא אוֹמֵר, מוֹשִׁיבוֹ עַל עַכּוּזוֹ וּמְמַעֵךְ, אִם יֵשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת. מַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, וְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַּכְּסָלִים, וְהִתִּיר רַבִּי עֲקִיבָא וְאָסַר רַבִּי יוֹחָנָן בֶּן נוּרִי: \n",
+            "בַּעַל חָמֵשׁ רַגְלַיִם, אוֹ שֶׁאֵין לוֹ אֶלָּא שָׁלשׁ, וְשֶׁרַגְלָיו קְלוּטוֹת כְּשֶׁל חֲמוֹר, וְהַשָּׁחוּל, וְהַכָּסוּל. אֵיזֶהוּ שָׁחוּל, שֶׁנִּשְׁמְטָה יְרֵכוֹ. וְכָסוּל, שֶׁאַחַת מִיַּרְכוֹתָיו גְּבוֹהָה: \n",
+            "נִשְׁבַּר עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, אַף עַל פִּי שֶׁאֵינוֹ נִכָּר. מוּמִין אֵלּוּ מָנָה אִילָא בְיַבְנֶה, וְהוֹדוּ לוֹ חֲכָמִים. וְעוֹד שְׁלשָׁה הוֹסִיף. אָמְרוּ לוֹ, לֹא שָׁמַעְנוּ אֶת אֵלּוּ. אֵת שֶׁגַּלְגַּל עֵינוֹ עָגוֹל כְּשֶׁל אָדָם, וּפִיו דּוֹמֶה לְשֶׁל חֲזִיר, וְשֶׁנִּטַּל רֹב הַמְדַבֵּר שֶׁל לְשׁוֹנוֹ. וּבֵית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, הֲרֵי אֵלּוּ מוּמִין: \n",
+            "מַעֲשֶׂה שֶׁהַלְּחִי הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן, וְשָׁלַח רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים וְאָמְרוּ, הֲרֵי זֶה מוּם. אֹזֶן הַגְּדִי שֶׁהָיְתָה כְפוּלָה, אָמְרוּ חֲכָמִים, בִּזְמַן שֶׁהִיא עֶצֶם אֶחָד, מוּם. וְאִם אֵינָהּ עֶצֶם אֶחָד, אֵינָהּ מוּם. רַבִּי חֲנַנְיָא בֶן גַּמְלִיאֵל אוֹמֵר, זְנַב הַגְּדִי שֶׁהִיא דוֹמָה לְשֶׁל חֲזִיר, וְשֶׁאֵין בָּהּ שָׁלשׁ חֻלְיוֹת, הֲרֵי זֶה מוּם: \n",
+            "רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֶת שֶׁיַּבֶּלֶת בְּעֵינוֹ, וְשֶׁנִּפְגַּם עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, וְשֶׁנִּפְסַק עַצְמוֹ שֶׁבְּפִיו. עֵינוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, אָזְנוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, בְּמַרְאֶה אֲבָל לֹא בְמִדָּה. רַבִּי יְהוּדָה אוֹמֵר, אַחַת מִבֵּיצָיו גְּדוֹלָה כִּשְׁתַּיִם בַּחֲבֶרְתָּהּ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "זְנַב הָעֶגֶל שֶׁאֵינָהּ מַגַּעַת לָעַרְקוֹב, אָמְרוּ חֲכָמִים, כָּל מַרְבִּית הָעֲגָלִים כֵּן, כָּל זְמַן שֶׁהֵן מַגְדִּילִין הֵם נִמְתָּחוֹת. לְאֵיזֶה עַרְקוֹב אָמְרוּ, רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, לָעַרְקוֹב שֶׁבְּאֶמְצַע הַיָּרֵךְ. עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, וּפְסוּלֵי הַמֻּקְדָּשִׁין נִפְדִּין עֲלֵיהֶן: \n",
+            "אֵלּוּ שֶׁאֵין שׁוֹחֲטִין עֲלֵיהֶן לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה, חֲוַרְוָד וְהַמַּיִם שֶׁאֵינָם קְבוּעִין, וְחִטָּיו הַפְּנִימִיּוֹת שֶׁנִּפְגְּמוּ, (אֲבָל לֹא) שֶׁנֶּעֶקְרוּ, וּבַעַל גָּרָב, וּבַעַל יַבֶּלֶת, וּבַעַל חֲזָזִית, וְזָקֵן, וְחוֹלֶה, וּמְזֻהָם, וְשֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם (עַל פִּי עֵד אֶחָד אוֹ עַל פִּי הַבְּעָלִים), וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מוּם גָּדוֹל מִזֶּה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ בְכוֹר, אֶלָּא נִגְזָז וְנֶעֱבָד: \n"
+        ],
+        [
+            "מוּמִין אֵלּוּ, בֵּין קְבוּעִין בֵּין עוֹבְרִין, פּוֹסְלִין בָּאָדָם. יוֹתֵר עֲלֵיהֶן בָּאָדָם, הַכִּילוֹן, וְהַלַּפְתָּן, הַמַּקָּבָן, וְשֶׁרֹאשׁוֹ שָׁקוּעַ, וּשְׁקִיפָס. וּבַעֲלֵי הַחֲטוֹטֶרֶת, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n",
+            "הַקֵּרֵחַ, פָּסוּל. אֵיזֶהוּ קֵרֵחַ, כֹּל שֶׁאֵין לוֹ שִׁטָּה שֶׁל שֵׂעָר מַקֶּפֶת מֵאֹזֶן לְאֹזֶן. וְאִם יֵשׁ לוֹ, הֲרֵי זֶה כָּשֵׁר. אֵין לוֹ גְבִּינִים, אֵין לוֹ אֶלָּא גְבִין אֶחָד, הוּא גִבֵּן הָאָמוּר בַּתּוֹרָה. רַבִּי דוֹסָא אוֹמֵר, כֹּל שֶׁגְּבִּינָיו שׁוֹכְבִין. רַבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁיֵּשׁ לוֹ שְׁנֵי גַבִּים וּשְׁתֵּי שִׁדְרָאוֹת: \n",
+            "הֶחָרוּם, פָּסוּל. אֵיזֶהוּ חָרוּם, הַכּוֹחֵל שְׁתֵּי עֵינָיו כְּאֶחָת. שְׁתֵּי עֵינָיו לְמַעְלָה, וּשְׁתֵּי עֵינָיו לְמַטָּה, עֵינוֹ אַחַת לְמַעְלָה, וְעֵינוֹ אַחַת לְמַטָּה, רוֹאֶה אֶת הַחֶדֶר וְאֶת הָעֲלִיָּה כְּאֶחָת, סָכֵי שֶׁמֶשׁ, זוּגְדוֹס, וְהַצִּירָן. וְשֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן: \n",
+            "עֵינָיו גְּדוֹלוֹת כְּשֶׁל עֵגֶל, אוֹ קְטַנּוֹת כְּשֶׁל אַוָּז, גּוּפוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, חָטְמוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, הַצִּמֵּם, וְהַצִּמֵּעַ. אֵיזֶה הוּא צִמֵּעַ, שֶׁאָזְנָיו קְטַנּוֹת. וְהַצִּמֵּם, שֶׁאָזְנָיו דּוֹמוֹת לִסְפוֹג: \n",
+            "שְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, וְהַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, הֲרֵי זֶה מוּם. וְשֶׁנִּטְּלוּ שִׁנָּיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן. דַּדָּיו שׁוֹכְבִים כְּשֶׁל אִשָּׁה, כְּרֵסוֹ צָבָה, טַבּוּרוֹ יוֹצֵא, נִכְפֶּה אֲפִלּוּ אַחַת לְיָמִים, רוּחַ קַצְרִית בָּאָה עָלָיו, הַמְאֻשְׁכָּן, וּבַעַל גֶּבֶר. אֵין לוֹ בֵיצִים, אוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת, זֶהוּ מְרוֹחַ אָשֶׁךְ הָאָמוּר בַּתּוֹרָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כּל שֶׁנִּמְרְחוּ אֲשָׁכָיו. רַבִּי עֲקִיבָא אוֹמֵר, כּל שֶׁרוּחַ בַּאֲשָׁכָיו. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁמַּרְאָיו חֲשׁוּכִין: \n",
+            "הַמַּקִּישׁ בְּקַרְסֻלָּיו, וּבְאַרְכּוּבוֹתָיו, וּבַעַל פִּיקָה, וְהָעִקֵּל. אֵיזֶהוּ עִקֵּל, כֹּל שֶׁמַּקִּיף פַּרְסוֹתָיו וְאֵין אַרְכּוּבוֹתָיו נוֹשְׁקוֹת זוֹ לָזוֹ. פִּיקָה יוֹצְאָה מִגּוּדָלוֹ, עֲקֵבוֹ יוֹצֵא לַאֲחוֹרָיו, פַּרְסָתוֹ רְחָבָה כְּשֶׁל אַוָּז. אֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, אוֹ קְלוּטוֹת (לְמַעְלָה) עַד הַפֶּרֶק, כָּשֵׁר. לְמַטָּה מִן הַפֶּרֶק וַחֲתָכָהּ, כָּשֵׁר. הָיְתָה בוֹ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם, פָּסוּל. וְאִם לָאו, כָּשֵׁר. יָתֵר בְּיָדָיו וּבְרַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִים. הַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, רַבִּי פּוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. הַכּוּשִׁי, וְהַגִּיחוֹר, וְהַלַּבְקָן, וְהַקִּפֵּחַ, וְהַנַּנָּס, וְהַחֵרֵשׁ, וְהַשּׁוֹטֶה, וְהַשִּׁכּוֹר, וּבַעֲלֵי נְגָעִים טְהוֹרִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שׁוֹטָה בַבְּהֵמָה אֵינָהּ מִן הַמֻּבְחָר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּעֲלֵי דִלְדּוּלִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה: \n",
+            "אֵלּוּ כְּשֵׁרִין בָּאָדָם, וּפְסוּלִין בַּבְּהֵמָה, אוֹתוֹ וְאֶת בְּנוֹ, וּטְרֵפָה, וְיוֹצֵא דֹפֶן, (וְשֶׁנֶּעֶבְדָה בָהֶן עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם). הַנּוֹשֵׂא נָשִׁים בַּעֲבֵרָה, פָּסוּל, עַד שֶׁיַּדִּיר הֲנָיָה. הַמִּטַּמֵּא לַמֵּתִים, פָּסוּל, עַד שֶׁיְּקַבֵּל עָלָיו שֶׁלֹּא יְהֵא מִטַּמֵּא לַמֵּתִים: \n"
+        ],
+        [
+            "יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן:  ",
+            "יוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, שְׁנֵיהֶם אֵינָן בְּכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרִאשׁוֹן לַנַּחֲלָה, וְהַשֵּׁנִי לְחָמֵשׁ סְלָעִים:  ",
+            "מִי שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִים, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבּ��י יְהוּדָה אוֹמֵר נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "שְׁתֵּי נָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתַן, יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתַן, אֵינוֹ יָכוֹל לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִין, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, וְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתְנוּ, יַחֲזִיר לָהֶן חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה, הָאָבוֹת פְּטוּרִין, וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה שֶׁל שְׁנֵי אֲנָשִׁים, וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת הַבֵּן בְּתוֹךְ שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, יַחֲזִיר (לוֹ חָמֵשׁ סְלָעִים). לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. מֵת בְּיוֹם שְׁלשִׁים, כְּיוֹם שֶׁלְּפָנָיו. רַבִּי עֲקִיבָא אוֹמֵר, אִם נָתַן, לֹא יִטּוֹל. וְאִם לֹא נָתַן, לֹא יִתֵּן. מֵת הָאָב בְּתוֹךְ שְׁלשִׁים יוֹם, בְּחֶזְקַת שֶׁלֹּא נִפְדָּה, עַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדָּה. לְאַחַר שְׁלשִׁים יוֹם, בְּחֶזִקַת שֶׁנִּפְדָּה, עַד (שֶׁיָּבִיא רְאָיָה) שֶׁלֹּא נִפְדָּה. הוּא לִפָּדוֹת וּבְנוֹ לִפָּדוֹת, הוּא קוֹדֵם אֶת בְּנוֹ. רַבִּי יְהוּדָה אוֹמֵר, בְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, וּמִצְוַת בְּנוֹ עָלָיו:  ",
+            "חָמֵשׁ סְלָעִים שֶׁל בֵּן, בְּמָנֶה צוֹרִי. שְׁלשִׁים שֶׁל עֶבֶד, וַחֲמִשִּׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה, וּמֵאָה שֶׁל מוֹצִיא שֵׁם רָע, כֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶה צוֹרִי. וְכֻלָּן נִפְדִּין בְּכֶסֶף, וּבְשָׁוֶה כֶסֶף, חוּץ מִן הַשְּׁקָלִים:  ",
+            "אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה:  ",
+            "הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק. וְלֹא הָאִשָּׁה בִּכְתֻבָּתָהּ, וְלֹא הַבָּנוֹת בִּמְזוֹנוֹתֵיהֶן, וְלֹא הַיָּבָם. וְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק:  ",
+            "אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים:  "
+        ],
+        [
+            "מַעְשַׂר בְּהֵמָה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת, בַּחֻלִּין אֲבָל לֹא בַמֻּקְדָּשִׁין. וְנוֹהֵג בַּבָּקָר וּבַצֹּאן, וְאֵינָן מִתְעַשְּׂרִים מִזֶּה עַל זֶה. בַּכְּבָשִׂים וּבָעִזִּים, וּמִתְעַשְּׂרִין מִזֶּה עַל זֶּה. בֶּחָדָשׁ, וּבַיָּשָׁן, וְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶּה. שֶׁהָיָה בַּדִּין, מָה אִם הֶחָדָשׁ וְהַיָּשָׁן שֶׁאֵינָן כִּלְאַיִם זֶה בָזֶה, אֵין מִתְעַשְּׂרִין מִזֶּה עַל זֶה. הַכְּבָשִׂים וְהָעִזִּים שֶׁהֵם כִּלְאַיִם זֶה בָזֶה, אֵינוֹ דִין שֶׁלֹּא יִתְעַשְּׂרוּ מִזֶּה עַל זֶה, תַּלְמוּד לוֹמַר (ויקרא כז), וָצֹאן, מִשְׁמָע כָּל צֹאן, אֶחָד:  ",
+            "מַעְשַׂר בְּהֵמָה מִצְטָרֵף כִּמְלֹא רֶגֶל בְּהֵמָה רוֹעָה. וְכַמָּה הִיא רֶגֶל בְּהֵמָה רוֹעָה, שִׁשָּׁה עָשָׂר מִיל. הָיָה בֵּין אֵלּוּ לְאֵלּוּ שְׁלשִׁים וּשְׁנַיִם מִיל, אֵינָן מִצְטָרְפִין. הָיָה לוֹ בָאֶמְצָע, מֵבִיא וּמְעַשְּׂרָן בָּאֶמְצָע. רַבִּי מֵאִיר אוֹמֵר, הַיַּרְדֵּן מַפְסִיק לְמַעְשַׂר בְּהֵמָה:  ",
+            "הַלָּקוּחַ אוֹ שֶׁנִּתַּן לוֹ מַתָּנָה, פָּטוּר מִמַּעְשַׂר בְּהֵמָה. הָאַחִים הַשֻּׁתָּפִין שֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. וְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. קָנוּ מִתְּפוּסַת הַבַּיִת, חַיָּבִין. וְאִם לָאו, פְּטוּרִין. חָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ, חַיָּבִּין בַּקָּלְבּוֹן וּפְטוּרִין מִמַּעְשַׂר בְּהֵמָה:  ",
+            "הַכֹּל נִכְנָס לַדִּיר לְהִתְעַשֵּׂר, חוּץ מִן הַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, וּמְחֻסַּר זְמָן, וְיָתוֹם. אֵיזֶהוּ יָתוֹם, כּל שֶׁמֵּתָה אִמּוֹ אוֹ שֶׁנִּשְׁחָטָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה אִמּוֹ וְהַשֶּׁלַח קַיָּם, אֵין זֶה יָתוֹם:  ",
+            "שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, בִּפְרוֹס הַפֶּסַח, בִּפְרוֹס הָעֲצֶרֶת, בִּפְרוֹס הֶחָג, דִּבְרֵי רַבִּי עֲקִיבָא. בֶּן עַזַּאי אוֹמֵר, בְּעֶשְׂרִים וְתִשְׁעָה בַּאֲדָר, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בְאָב. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּנִיסָן, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. וְלָמָּה אָמְרוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל וְלֹא אָמְרוּ בְּאֶחָד בְּתִשְׁרֵי, מִפְּנֵי שֶׁהוּא יוֹם טוֹב, וְאִי אֶפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, לְפִיכָךְ הִקְדִּימוּהוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. רַבִּי מֵאִיר אוֹמֵר, בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. בֶּן עַזַּאי אוֹמֵר, הָאֱלוּלִיִּין מִתְעַשְּׂרִין בִּפְנֵי עַצְמָן:  ",
+            "כָּל הַנּוֹלָדִים מֵאֶחָד בְּתִשְׁרֵי עַד עֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל, הֲרֵי אֵלּוּ מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי רֹאשׁ הַשָּׁנָה וַחֲמִשָּׁה לְאַחַר רֹאשׁ הַשָּׁנָה, אֵינָן מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי הַגֹּרֶן וַחֲמִשָּׁה לְאַחַר הַגֹּרֶן, הֲרֵי אֵלּוּ מִצְטָרְפִין. אִם כֵּן לָמָּה נֶאֱמַר שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, שֶׁעַד שֶׁלֹּא הִגִּיעַ הַגֹּרֶן, מֻתָּר לִמְכּוֹר וְלִשְׁחוֹט. הִגִּיעַ הַגֹּרֶן, לֹא יִשְׁחוֹט. וְאִם שָׁחַט, פָּטוּר:  ",
+            "כֵּיצַד מְעַשְּׂרָן, כּוֹנְסָן לַדִּיר וְעוֹשֶׂה לָהֶן פֶּתַח קָטָן כְּדֵי שֶׁלֹּא יִהְיוּ שְׁנַיִם יְכוֹלִין לָצֵאת כְּאַחַת, וּמוֹנֶה בַשֵּׁבֶט, אֶחָד, שְׁנַיִם, שְׁלשָׁה, אַרְבָּעָה, חֲמִשָּׁה, שִׁשָּׁה, שִׁבְעָה, שְׁמוֹנָה, תִּשְׁעָה, וְהַיוֹצֵא עֲשִׂירִי סוֹקְרוֹ בְסִקְרָא וְאוֹמֵר הֲרֵי זֶה מַעֲשֵׂר. לֹא סְקָרוֹ בְסִקְרָא וְלֹא מְנָאָם בַּשֵּׁבֶט, אוֹ שֶׁמְּנָאָם רְבוּצִים, אוֹ עוֹמְדִים, הֲרֵי אֵלּוּ מְעֻשָּׂרִים, הָיָה לוֹ מֵאָה וְנָטַל עֲשָׂרָה, עֲשָׂרָה וְנָטַל אֶחָד, אֵין זֶה מַעֲשֵׂר. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, הֲרֵי זֶה מַעֲשֵׂר, קָפַץ (אֶחָד) מִן הַמְּנוּיִין לְתוֹכָן, הֲרֵי אֵלּוּ פְטוּרִין. מִן הַמְעֻשָּׂרִים לְתוֹכָן, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים:  ",
+            "יָצְאוּ שְׁנַיִם כְּאֶחָד, מוֹנֶה אוֹתָן שְׁנַיִם שְׁנָיִם. מְנָאָן אֶחָד, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. יָצְאוּ תְּשִׁיעִי וַעֲשִׂירִי כְּאַחַת, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי, שְׁלָשְׁתָּן מְקֻדָּשִׁין. הַתְּשִׁיעִי נֶאֱכָל בְּמוּמוֹ, וְהָעֲשִׂירִי מַעֲשֵׂר, וְאַחַד עָשָׂר קָרֵב שְׁלָמִים וְעוֹשֶׂה תְמוּרָה, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רַבִּי יְהוּדָה, וְכִי יֵשׁ תְּמוּרָה עוֹשָׂה תְמוּרָה. אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר, אִלּוּ הָיָה תְמוּרָה, לֹא הָיָה קָרֵב. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי עֲשִׂירִי וּלְאַחַד עָשָׂר עֲשִׂירִי, אֵין אַחַד עָשָׂר מְקֻדָּשׁ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא נֶעֱקַר שֵׁם עֲשִׂירִי מִמֶּנּוּ, אֵין אַחַד עָשָׂר מְקֻדָּשׁ:  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/merged.json

@@ -0,0 +1,114 @@
+{
+    "title": "Mishnah Bekhorot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Bekhorot",
+    "text": [
+        [
+            "הַלּוֹקֵחַ עֻבַּר חֲמוֹרוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, וְהַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם פְּטוּרִין מִקַּל וָחֹמֶר, אִם פָּטְרוּ שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר, דִּין הוּא שֶׁיִּפְטְרוּ שֶׁל עַצְמָן: \n",
+            "פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו: \n",
+            "חֲמוֹר שֶׁלֹּא בִכְּרָה, וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ. שְׁתֵּי חֲמוֹרִים שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵי טְלָיִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: \n",
+            "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ, שֶׁנֶּאֱמַר (שמות לד), וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, זָכָר וּנְקֵבָה, גָּדוֹל וְקָטָן, תָּמִים וּבַעַל מוּם. וּפוֹדֶה בוֹ פְּעָמִים הַרְבֵּה. נִכְנָס לַדִּיר לְהִתְעַשֵּׂר. וְאִם מֵת, נֶהֱנִים בּוֹ: \n",
+            "אֵין פּוֹדִים לֹא בָעֵגֶל, וְלֹא בַחַיָּה, וְלֹא בַשְּׁחוּטָה, וְלֹא בַטְּרֵפָה, וְלֹא בַכִּלְאַיִם, וְלֹא בַכּוֹי. רַבִּי אֶלְעָזָר מַתִּיר בַּכִּלְאַיִם מִפְּנֵי שֶׁהוּא שֶׂה, וְאוֹסֵר בַּכּוֹי מִפְּנֵי שֶׁהוּא סָפֵק. נְתָנוֹ לַכֹּהֵן, אֵין הַכֹּהֵן רַשַּׁאי לְקַיְּמוֹ עַד שֶׁיַּפְרִישׁ שֶׂה תַחְתָּיו: \n",
+            "הַמַּפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר וּמֵת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתוֹ, כַּחֲמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתוֹ, כְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי. הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת פֶּטֶר חֲמוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִקָּבֵר, וּמֻתָּר בַּהֲנָאָתוֹ שֶׁל טָלֶה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ לְהִקָּבֵר, וְהַטָּלֶה לַכֹּהֵן: \n",
+            "לֹא רָצָה לִפְדּוֹתוֹ, עוֹרְפוֹ בְקוֹפִיץ מֵאַחֲרָיו וְקוֹבְרוֹ. מִצְוַת פ��ְדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה, שֶׁנֶּאֱמַר (שמות יג), וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ. מִצְוַת יְעִידָה קוֹדֶמֶת לְמִצְוַת פְּדִיָּה, שֶׁנֶּאֱמַר (שם כא), אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ. מִצְוַת יִבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה, בָּרִאשׁוֹנָה, שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה. וְעַכְשָׁיו שֶׁאֵין מִתְכַּוְּנִין לְשֵׁם מִצְוָה, אָמְרוּ מִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת יִבּוּם. מִצְוַת גְּאֻלָּה בָּאָדוֹן הוּא קוֹדֵם לְכָל אָדָם, שֶׁנֶּאֱמַר (ויקרא כז), וְאִם לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךְ: \n"
+        ],
+        [
+            "הַלּוֹקֵחַ עֻבַּר פָּרָתוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, הַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם חַיָּבִין. לֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, (וְלֹא נִפְטְרוּ) אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר:  ",
+            "כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, חַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂים תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר:  ",
+            "כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלָד לָהֶם מוּם קָבוּעַ (וְנִפְדּוּ), פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִקָּבֵרוּ:  ",
+            "הַמְקַבֵּל צֹאן בַּרְזֶל מִן הַנָּכְרִי, וְלָדוֹת פְּטוּרִין, וּוַלְדֵי וְלָדוֹת חַיָּבִין. הֶעֱמִיד וְלָדוֹת תַּחַת אִמּוֹתֵיהֶם, וַלְדֵי וְלָדוֹת פְטוּרִין, וּוַלְדֵי וַלְדֵי וְלָדוֹת חַיָּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, פְּטוּרִין, שֶׁאַחֲרָיוּתָן לַנָּכְרִי:  ",
+            "רָחֵל שֶׁיָּלְדָה כְּמִין עֵז, וְעֵז שֶׁיָּלְדָה כְּמִין רָחֵל, פָּטוּר מִן הַבְּכוֹרָה. וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנִין, חַיָּב:  ",
+            "רָחֵל שֶׁלֹּא בִכְּרָה וְיָלְדָה שְׁנֵי זְכָרִים וְיָצְאוּ שְׁנֵי רָאשֵׁיהֶן כְּאֶחָד, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שְׁנֵיהֶן לַכֹּהֵן. שֶׁנֶּאֱמַר (שמות יג), הַזְּכָרִים לַה'. וַחֲכָמִים אוֹמְרִים, אִי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "שְׁתֵּי רְחֵלוֹת שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵיהֶם לַכֹּהֵן. זָכָר וּנְקֵבָה, הַזָּכָר לַכֹּהֵן. שְׁנֵי זְכָרִים וּנְקֵבָה, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. שְׁתֵּי נְקֵבוֹת וְזָכָר, אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִין בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר, שֶׁהָיָה רַבִּי יוֹסֵי אוֹמֵר, כֹּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, פָּטוּר מִן הַמַתָּנוֹת. רַבִּי מֵאִיר מְחַיֵּב. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "יוֹצֵא דֹּפֶן וְהַבָּא אַחֲרָיו, רַבִּי טַרְפוֹן אוֹמֵר, שְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. רַבִּי עֲקִיבָא אוֹמֵר, שְׁנֵיהֶן אֵינָן בְּכוֹר, הָרִאשׁוֹן מִשּׁוּם שֶׁאֵינוֹ פֶטֶר רֶחֶם, וְהַשֵּׁנִי מִשּׁוּם שֶׁקִּדְּמוֹ אַחֵר: "
+        ],
+        [
+            "הַלּוֹקֵחַ בְּהֵמָה מִן הַנָּכְרִי וְאֵין יָדוּעַ אִם בִּכְּרָה וְאִם לֹא בִכְּרָה, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עֵז בַּת שְׁנָתָהּ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. רָחֵל בַּת שְׁתַּיִם וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. פָּרָה וַחֲמוֹר בְּנוֹת שָׁלשׁ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. אָמַר לוֹ רַבִּי עֲקִיבָא, אִלּוּ בַּוָּלָד בִּלְבַד בְּהֵמָה נִפְטֶרֶת, הָיָה כִדְבָרֶיךָ, אֶלָּא אָמְרוּ, סִימַן הַוָּלָד בִּבְהֵמָה דַקָּה, טִנוּף. וּבְגַסָּה, שִׁלְיָא. וּבְאִשָּׁה, שְׁפִיר וְשִׁלְיָא. זֶה הַכְּלָל, כֹּל שֶׁיָדוּעַ שֶׁבִּכְּרָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. וְכֹל שֶׁלֹּא בִכְּרָה, הֲרֵי זֶה לַכֹּהֵן. אִם סָפֵק, יֵאָכֵל בְּמוּמוֹ לַבְּעָלִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, הֲרֵי זוֹ תִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה: \n",
+            "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַלּוֹקֵחַ בְּהֵמָה מְנִיקָה מִן הַנָּכְרִי, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל אַחֶרֶת הָיָה. נִכְנַס לְתוֹךְ עֶדְרוֹ וְרָאָה אֶת הַמַּבְכִּירוֹת מְנִיקוֹת וְאֶת שֶׁאֵינָן מַבְכִּירוֹת מְנִיקוֹת, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ, אוֹ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ: \n",
+            "רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, הַשּׁוֹחֵט אֶת הַבְּכוֹר, עוֹשֶׂה מָקוֹם בְּקוֹפִיץ מִכָּאן וּמִכָּאן וְתוֹלֵשׁ הַשֵּׂעָר, וּבִלְבַד שֶׁלֹּא יְזִיזֶנּוּ מִמְּקוֹמוֹ. וְכֵן הַתּוֹלֵשׁ אֶת הַשֵּׂע��ר לִרְאוֹת מְקוֹם הַמּוּם: \n",
+            "שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר רַבִּי יוֹסֵי, לֹא בָזֶה הִתִּיר עֲקַבְיָא, אֶלָּא בִשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַּחַלּוֹן וְאַחַר כָּךְ מֵת, בָּזֶה עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין. הַצֶּמֶר הַמְדֻבְלָל בַּבְּכוֹר, אֶת שֶׁהוּא נִרְאֶה מִן הַגִּזָּה, מֻתָּר. וְאֶת שֶׁאֵינוֹ נִרְאֶה מִן הַגִּזָּה, אָסוּר: \n"
+        ],
+        [
+            "עַד כַּמָּה יִשְׂרָאֵל חַיָּבִים לְהִטַּפֵּל בַּבְּכוֹר. בִּבְהֵמָה דַקָּה, עַד שְׁלשִׁים יוֹם. וּבַגַּסָּה, חֲמִשִּׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר, בַּדַּקָּה שְׁלשָׁה חֳדָשִׁים. אָמַר לוֹ הַכֹּהֵן בְּתוֹךְ זְמַן זֶה תְּנֵהוּ לִי, הֲרֵי זֶה לֹא יִתְּנוֹ לוֹ. אִם הָיָה בַעַל מוּם, אָמַר לוֹ תֶּן לִי שֶׁאוֹכְלֶנּוּ, מֻתָּר. וּבִשְׁעַת הַמִּקְדָּשׁ, אִם הָיָה תָמִים, אָמַר לוֹ תֶּן לִי שֶׁאַקְרִיבֶנּוּ, מֻתָּר. הַבְּכוֹר נֶאֱכָל שָׁנָה בְשָׁנָה בֵּין תָּמִים בֵּין בַּעַל מוּם, שֶׁנֶּאֱמַר (דברים טו), לִפְנֵי ה' אֱלֹהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה:  ",
+            "נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, מֻתָּר לְקַיְּמוֹ כָּל שְׁנֵים עָשָׂר חֹדֶשׁ. לְאַחַר שְׁנָתוֹ, אֵינוֹ רַשַּׁאי לְקַיְּמוֹ אֶלָּא עַד שְׁלשִׁים יוֹם:  ",
+            "הַשּׁוֹחֵט הַבְּכוֹר וּמַרְאֶה אֶת מוּמוֹ, רַבִּי יְהוּדָה מַתִּיר. רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וְהוּא נִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, אָסוּר:  ",
+            "מִי שֶׁאֵינוֹ מֻמְחֶה וְרָאָה אֶת הַבְּכוֹר וְנִשְׁחַט עַל פִּיו, הֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. דָּן אֶת הַדִּין, זִכָּה אֶת הַחַיָּב וְחִיֵּב אֶת הַזַּכַּאי, טִמֵּא אֶת הַטָהוֹר וְטִהֵר אֶת הַטָּמֵא, מַה שֶּׁעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. וְאִם הָיָה מֻמְחֶה לְבֵית דִּין, פָּטוּר מִלְּשַׁלֵּם. מַעֲשֶׂה בְפָרָה שֶׁנִּטְּלָה הָאֵם שֶׁלָּהּ, וְהֶאֱכִילָהּ רַבִּי טַרְפוֹן לַכְּלָבִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהָ. אָמַר תוֹדוֹס הָרוֹפֵא, אֵין פָּרָה וַחֲזִירָה יוֹצְאָה מֵאֲלֶכְּסַנְדְּרִיָּא עַד שֶׁהֵם חוֹתְכִין אֶת הָאֵם שֶׁלָּהּ, בִּשְׁבִיל שֶׁלֹּא תֵלֵד. אָמַר רַבִּי טַרְפוֹן, הָלְכָה חֲמוֹרְךָ טַרְפוֹן. אָמַר לוֹ רַבִּי עֲקִיבָא, רַבִּי טַרְפוֹן, פָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה לְבֵית דִּין, וְכָל הַמֻּמְחֶה לְבֵית דִּין פָּטוּר מִלְּשַׁלֵּם:  ",
+            "הַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בְכוֹרוֹת, אֵין שׁוֹחֲטִין עַל פִּיו, אֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאִילָא בְיַבְנֶה, שֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל אַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה, וְשִׁשָּׁה בַּגַּסָּה, בֵּין תָּמִים בֵּין בַּעַל מוּם:  ",
+            "הַנּוֹטֵל שְׂכָרוֹ לָדוּן, דִּינָיו בְּטֵלִים. לְהָעִיד, עֵדוּתָיו בְּטֵלִין. לְהַזּוֹת וּלְקַדֵּשׁ, מֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלֶה. אִם הָיָה כֹהֵן וְטִמְּאָהוּ מִתְּרוּמָתוֹ, מַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ. וְאִם הָיָה זָקֵן, מַרְכִּיבוֹ עַל הַחֲמו��ר. וְנוֹתֵן לוֹ שְׂכָרוֹ כַּפּוֹעֵל:  ",
+            "הֶחָשׁוּד עַל הַבְּכוֹרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ בְּשַׂר צְבָאִים וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לוֹקְחִים מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה, וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻּבָּן וְצוֹאִי, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים:  ",
+            "הֶחָשׁוּד עַל הַשְׁבִיעִית אֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן וַאֲפִלּוּ סֶרֶק, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג:  ",
+            "הֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, אֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם אוֹ מֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כּל שֶׁיֵּשׁ בּוֹ זִקַּת תְּרוּמוֹת וּמַעַשְׂרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ:  ",
+            "הֶחָשׁוּד עַל הַשְּׁבִיעִית, אֵינוֹ חָשׁוּד עַל הַמַּעַשְׂרוֹת. הֶחָשׁוּד עַל הַמַּעַשְׂרוֹת, אֵינוֹ חָשׁוּד עַל הַשְּׁבִיעִית. הֶחָשׁוּד עַל זֶה וְעַל זֶה, חָשׁוּד עַל הַטָּהֳרוֹת. וְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטָּהֳרוֹת, וְאֵינוֹ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה. זֶה הַכְּלָל, כָּל הֶחָשׁוּד עַל הַדָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ:  "
+        ],
+        [
+            "כָּל פְּסוּלֵי הַמֻּקְדָּשִׁין (הֲנָאָתָן לַהֶקְדֵּשׁ), נִמְכָּרִין בָּאִטְלִיז (וְנִשְׁחָטִין בָּאִטְלִיז) וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, שֶׁהֲנָיָתָן לַבְּעָלִים. פְּסוּלֵי הַמֻּקְדָּשִׁין הֲנָיָתָן לַהֶקְדֵּשׁ. וְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר: \n",
+            "בֵית שַׁמַּאי אוֹמְרִים, לֹא יִמָּנָה יִשְׂרָאֵל עִם הַכֹּהֵן עַל הַבְּכוֹר. בֵּית הִלֵּל מַתִּירִין, וַאֲפִלּוּ נָכְרִי. בְּכוֹר שֶׁאֲחָזוֹ דָם, אֲפִלּוּ הוּא מֵת, אֵין מַקִּיזִין לוֹ דָם, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, יַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. וְאִם עָשָׂה בוֹ מוּם, הֲרֵי זֶה לֹא יִשָּׁחֵט עָלָיו. רַבִּי שִׁמְעוֹן אוֹמֵר יַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם: \n",
+            "הַצּוֹרֵם בְּאֹזֶן הַבְּכוֹר, הֲרֵי זֶה לֹא יִשָּׁחֵט עוֹלָמִית, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, כְּשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, יִשָּׁחֵט עָלָיו. מַעֲשֶׂה בְזָכָר שֶׁל רְחֵלִים זָקֵן וּשְׂעָרוֹ מְדֻלְדָּל, רָאָהוּ קַסְדּוֹר אֶחָד, אָמַר, מַה טִּיבוֹ שֶׁל זֶה. אָמְרוּ לוֹ, בְּכוֹר הוּא וְאֵינוֹ נִשְׁחָט אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. נָטַל פִּגְיוֹן וְצָרַם בְּאָזְנוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאָה שֶׁהִתִּירוּ, וְהָלַךְ וְצָרַם בְּאָזְנֵי בְכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. פַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה וְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה לָזֶה, וְנִפְסְקָה זְנָבוֹ שֶׁל אֶחָד מֵהֶם וַהֲרֵי הוּא בְכוֹר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאוּ שֶׁהִתִּירוּ, וְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר. וְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר: \n",
+            "הָיָה בְכוֹר רוֹדְפוֹ, וּבְעָטוֹ וְעָשָׂה בוֹ מוּם, הֲרֵי זֶה יִשְׁחוֹט עָלָיו. כָּל הַמּוּמִין הָרְאוּיִין לָבוֹא בִידֵי אָדָם, רוֹעִים יִשְׂרָאֵל נֶאֱמָנִים, וְרוֹעִים כֹּהֲנִים אֵינָן נֶאֱמָנִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נֶאֱמָן הוּא עַל שֶׁל חֲבֵרוֹ וְאֵינוֹ נֶאֱמָן עַל שֶׁל עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר, הֶחָשׁוּד עַל דָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ: \n",
+            "נֶאֱמָן הַכֹּהֵן לוֹמַר הֶרְאֵיתִי בְּכוֹר זֶה וּבַעַל מוּם הוּא. הַכּל נֶאֱמָנִים עַל מוּמֵי הַמַּעֲשֵׂר. בְּכוֹר שֶׁנִּסְמֵית עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ, שֶׁנִּשְׁבְּרָה רַגְלוֹ, הֲרֵי זֶה יִשָּׁחֵט עַל פִּי שְׁלשָׁה בְנֵי הַכְּנֶסֶת, רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ יֵשׁ שָׁם עֶשְׂרִים וּשְׁלשָׁה, לֹא יִשָּׁחֵט אֶלָּא עַל פִּי מֻמְחֶה: \n",
+            "הַשּׁוֹחֵט אֶת הַבְּכוֹר (וּמְכָרוֹ) וְנוֹדַע שֶׁלֹּא הֶּרְאָהוּ, מַה שֶּׁאָכְלוּ אָכְלוּ וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶׁלֹּא אָכְלוּ, הַבָּשָׂר יִקָּבֵר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וְכֵן הַשּׁוֹחֵט אֶת הַפָּרָה וּמְכָרָהּ וְנוֹדַע שֶׁהִיא טְרֵפָה, מַה שֶׁאָכְלוּ אָכְלוּ וְיַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶּׁלֹּא אָכְלוּ, הֵן יַחֲזִירוּ לוֹ אֶת הַבָּשָׂר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. מְכָרוּהוּ לַנָּכְרִים אוֹ הִטִּילוּהוּ לַכְּלָבִים, יְשַׁלְּמוּ לוֹ דְמֵי הַטְּרֵפָה: \n"
+        ],
+        [
+            "עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, נִפְגְּמָה אָזְנוֹ מִן הַסְּחוּס, אֲבָל לֹא מִן הָעוֹר, נִסְדְּקָה אַף עַל פִּי שֶׁלֹּא חָסְרָה, נִקְּבָה מְלֹא כַרְשִׁינָה, אוֹ שֶׁיָּבָשָׁה. אֵיזוֹ הִיא יְבֵשָׁה, כֹּל שֶׁתִּנָּקֵב וְאֵינָהּ מוֹצִיאָה טִפַּת דָּם. רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, יְבֵשָׁה, שֶׁתְּהֵא נִפְרָכֶת: \n",
+            "רִיס שֶׁל עַיִן שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, הֲרֵי בְעֵינָיו דַּק, תְּבַלּוּל, חִלָּזוֹן נָחָשׁ, וְעֵנָב. וְאֵיזֶהוּ תְּבַלּוּל, לָבָן הַפוֹסֵק בַּסִּירָא וְנִכְנָס בַּשָּׁחוֹר. בַּשָּׁחוֹר וְנִכְנָס בַּלָּבָן, אֵינוֹ מוּם, שֶׁאֵין מוּמִים בַּלָּבָן: \n",
+            "חֲוַרְוָד וְהַמַּיִם הַקְּבוּעִים. אֵיזֶהוּ חֲוַרְוָד הַקָּבוּעַ, כֹּל שֶׁשָּׁהָה שְׁמוֹנִים יוֹם. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, בּוֹדְקִין אוֹתוֹ שְׁלשָׁה פְעָמִים בְּתוֹךְ שְׁמוֹנִים יוֹם. וְאֵלּוּ הֵם מַיִם הַקְּבוּעִים, אָכַל לַח וְיָבֵשׁ שֶׁל גְּשָׁמִים, לַח וְיָבֵשׁ שֶׁל שְׁלָחִים. אָכַל הַיָּבֵשׁ וְאַחַר כָּךְ אָכַל הַלַּח, אֵינוֹ מוּם, עַד שֶׁיֹּאכַל הַיָּבֵשׁ אַחַר הַלַּח: \n",
+            "חָטְמוֹ שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, שְׂפָתוֹ שֶׁנִּקְּבָה, שֶׁנִּפְגְּמָה, שֶׁנִּסְדְּקָה, חִטָּיו הַחִיצוֹנוֹת שֶׁנִּפְגְּמוּ אוֹ שֶׁנִּגְמְמוּ, וְהַפְנִימִיּוֹת שֶׁנֶּעֱקָרוּ. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֵין בּוֹדְקִין מִן הַמַּתְאִימוֹת וְלִפְנִים, אַף לֹא אֶת הַמַתְאִימוֹת: \n",
+            "נִפְגַּם הַזּוֹבָן, אוֹ עֶרְיָה שֶׁל נְקֵבָּה בַּמֻּקְדָּשִׁים, נִפְגַּם הַזָּנָב מִן הָעֶצֶם, אֲבָל לֹא מִן הַפֶּרֶק, אוֹ שֶׁהָיָה רֹאשׁ הַזָּנָב מַפְצִיל עֶצֶם, אוֹ שֶׁיֵּשׁ (בָּשָׂר) בֵּין חֻלְיָא לְחֻלְיָא מְלֹא אֶצְבַּע: \n",
+            "אֵין לוֹ בֵיצִים, (אוֹ) אֵין ל��ֹ אֶלָּא בֵּיצָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אִם יֵשׁ לוֹ שְׁנֵי כִיסִין, יֵשׁ לוֹ שְׁתֵּי בֵיצִים. אֵין לוֹ אֶלָּא כִיס אֶחָד, אֵין לוֹ אֶלָּא בֵיצָה אֶחָת. רַבִּי עֲקִיבָא אוֹמֵר, מוֹשִׁיבוֹ עַל עַכּוּזוֹ וּמְמַעֵךְ, אִם יֵשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת. מַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, וְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַּכְּסָלִים, וְהִתִּיר רַבִּי עֲקִיבָא וְאָסַר רַבִּי יוֹחָנָן בֶּן נוּרִי: \n",
+            "בַּעַל חָמֵשׁ רַגְלַיִם, אוֹ שֶׁאֵין לוֹ אֶלָּא שָׁלשׁ, וְשֶׁרַגְלָיו קְלוּטוֹת כְּשֶׁל חֲמוֹר, וְהַשָּׁחוּל, וְהַכָּסוּל. אֵיזֶהוּ שָׁחוּל, שֶׁנִּשְׁמְטָה יְרֵכוֹ. וְכָסוּל, שֶׁאַחַת מִיַּרְכוֹתָיו גְּבוֹהָה: \n",
+            "נִשְׁבַּר עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, אַף עַל פִּי שֶׁאֵינוֹ נִכָּר. מוּמִין אֵלּוּ מָנָה אִילָא בְיַבְנֶה, וְהוֹדוּ לוֹ חֲכָמִים. וְעוֹד שְׁלשָׁה הוֹסִיף. אָמְרוּ לוֹ, לֹא שָׁמַעְנוּ אֶת אֵלּוּ. אֵת שֶׁגַּלְגַּל עֵינוֹ עָגוֹל כְּשֶׁל אָדָם, וּפִיו דּוֹמֶה לְשֶׁל חֲזִיר, וְשֶׁנִּטַּל רֹב הַמְדַבֵּר שֶׁל לְשׁוֹנוֹ. וּבֵית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, הֲרֵי אֵלּוּ מוּמִין: \n",
+            "מַעֲשֶׂה שֶׁהַלְּחִי הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן, וְשָׁלַח רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים וְאָמְרוּ, הֲרֵי זֶה מוּם. אֹזֶן הַגְּדִי שֶׁהָיְתָה כְפוּלָה, אָמְרוּ חֲכָמִים, בִּזְמַן שֶׁהִיא עֶצֶם אֶחָד, מוּם. וְאִם אֵינָהּ עֶצֶם אֶחָד, אֵינָהּ מוּם. רַבִּי חֲנַנְיָא בֶן גַּמְלִיאֵל אוֹמֵר, זְנַב הַגְּדִי שֶׁהִיא דוֹמָה לְשֶׁל חֲזִיר, וְשֶׁאֵין בָּהּ שָׁלשׁ חֻלְיוֹת, הֲרֵי זֶה מוּם: \n",
+            "רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֶת שֶׁיַּבֶּלֶת בְּעֵינוֹ, וְשֶׁנִּפְגַּם עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, וְשֶׁנִּפְסַק עַצְמוֹ שֶׁבְּפִיו. עֵינוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, אָזְנוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, בְּמַרְאֶה אֲבָל לֹא בְמִדָּה. רַבִּי יְהוּדָה אוֹמֵר, אַחַת מִבֵּיצָיו גְּדוֹלָה כִּשְׁתַּיִם בַּחֲבֶרְתָּהּ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "זְנַב הָעֶגֶל שֶׁאֵינָהּ מַגַּעַת לָעַרְקוֹב, אָמְרוּ חֲכָמִים, כָּל מַרְבִּית הָעֲגָלִים כֵּן, כָּל זְמַן שֶׁהֵן מַגְדִּילִין הֵם נִמְתָּחוֹת. לְאֵיזֶה עַרְקוֹב אָמְרוּ, רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, לָעַרְקוֹב שֶׁבְּאֶמְצַע הַיָּרֵךְ. עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, וּפְסוּלֵי הַמֻּקְדָּשִׁין נִפְדִּין עֲלֵיהֶן: \n",
+            "אֵלּוּ שֶׁאֵין שׁוֹחֲטִין עֲלֵיהֶן לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה, חֲוַרְוָד וְהַמַּיִם שֶׁאֵינָם קְבוּעִין, וְחִטָּיו הַפְּנִימִיּוֹת שֶׁנִּפְגְּמוּ, (אֲבָל לֹא) שֶׁנֶּעֶקְרוּ, וּבַעַל גָּרָב, וּבַעַל יַבֶּלֶת, וּבַעַל חֲזָזִית, וְזָקֵן, וְחוֹלֶה, וּמְזֻהָם, וְשֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם (עַל פִּי עֵד אֶחָד אוֹ עַל פִּי הַבְּעָלִים), וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מוּם גָּדוֹל מִזֶּה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ בְכוֹר, אֶלָּא נִגְזָז וְנֶעֱבָד: \n"
+        ],
+        [
+            "מוּמִין אֵלּוּ, בֵּין קְבוּע��ין בֵּין עוֹבְרִין, פּוֹסְלִין בָּאָדָם. יוֹתֵר עֲלֵיהֶן בָּאָדָם, הַכִּילוֹן, וְהַלַּפְתָּן, הַמַּקָּבָן, וְשֶׁרֹאשׁוֹ שָׁקוּעַ, וּשְׁקִיפָס. וּבַעֲלֵי הַחֲטוֹטֶרֶת, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n",
+            "הַקֵּרֵחַ, פָּסוּל. אֵיזֶהוּ קֵרֵחַ, כֹּל שֶׁאֵין לוֹ שִׁטָּה שֶׁל שֵׂעָר מַקֶּפֶת מֵאֹזֶן לְאֹזֶן. וְאִם יֵשׁ לוֹ, הֲרֵי זֶה כָּשֵׁר. אֵין לוֹ גְבִּינִים, אֵין לוֹ אֶלָּא גְבִין אֶחָד, הוּא גִבֵּן הָאָמוּר בַּתּוֹרָה. רַבִּי דוֹסָא אוֹמֵר, כֹּל שֶׁגְּבִּינָיו שׁוֹכְבִין. רַבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁיֵּשׁ לוֹ שְׁנֵי גַבִּים וּשְׁתֵּי שִׁדְרָאוֹת: \n",
+            "הֶחָרוּם, פָּסוּל. אֵיזֶהוּ חָרוּם, הַכּוֹחֵל שְׁתֵּי עֵינָיו כְּאֶחָת. שְׁתֵּי עֵינָיו לְמַעְלָה, וּשְׁתֵּי עֵינָיו לְמַטָּה, עֵינוֹ אַחַת לְמַעְלָה, וְעֵינוֹ אַחַת לְמַטָּה, רוֹאֶה אֶת הַחֶדֶר וְאֶת הָעֲלִיָּה כְּאֶחָת, סָכֵי שֶׁמֶשׁ, זוּגְדוֹס, וְהַצִּירָן. וְשֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן: \n",
+            "עֵינָיו גְּדוֹלוֹת כְּשֶׁל עֵגֶל, אוֹ קְטַנּוֹת כְּשֶׁל אַוָּז, גּוּפוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, חָטְמוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, הַצִּמֵּם, וְהַצִּמֵּעַ. אֵיזֶה הוּא צִמֵּעַ, שֶׁאָזְנָיו קְטַנּוֹת. וְהַצִּמֵּם, שֶׁאָזְנָיו דּוֹמוֹת לִסְפוֹג: \n",
+            "שְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, וְהַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, הֲרֵי זֶה מוּם. וְשֶׁנִּטְּלוּ שִׁנָּיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן. דַּדָּיו שׁוֹכְבִים כְּשֶׁל אִשָּׁה, כְּרֵסוֹ צָבָה, טַבּוּרוֹ יוֹצֵא, נִכְפֶּה אֲפִלּוּ אַחַת לְיָמִים, רוּחַ קַצְרִית בָּאָה עָלָיו, הַמְאֻשְׁכָּן, וּבַעַל גֶּבֶר. אֵין לוֹ בֵיצִים, אוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת, זֶהוּ מְרוֹחַ אָשֶׁךְ הָאָמוּר בַּתּוֹרָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כּל שֶׁנִּמְרְחוּ אֲשָׁכָיו. רַבִּי עֲקִיבָא אוֹמֵר, כּל שֶׁרוּחַ בַּאֲשָׁכָיו. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁמַּרְאָיו חֲשׁוּכִין: \n",
+            "הַמַּקִּישׁ בְּקַרְסֻלָּיו, וּבְאַרְכּוּבוֹתָיו, וּבַעַל פִּיקָה, וְהָעִקֵּל. אֵיזֶהוּ עִקֵּל, כֹּל שֶׁמַּקִּיף פַּרְסוֹתָיו וְאֵין אַרְכּוּבוֹתָיו נוֹשְׁקוֹת זוֹ לָזוֹ. פִּיקָה יוֹצְאָה מִגּוּדָלוֹ, עֲקֵבוֹ יוֹצֵא לַאֲחוֹרָיו, פַּרְסָתוֹ רְחָבָה כְּשֶׁל אַוָּז. אֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, אוֹ קְלוּטוֹת (לְמַעְלָה) עַד הַפֶּרֶק, כָּשֵׁר. לְמַטָּה מִן הַפֶּרֶק וַחֲתָכָהּ, כָּשֵׁר. הָיְתָה בוֹ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם, פָּסוּל. וְאִם לָאו, כָּשֵׁר. יָתֵר בְּיָדָיו וּבְרַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִים. הַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, רַבִּי פּוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. הַכּוּשִׁי, וְהַגִּיחוֹר, וְהַלַּבְקָן, וְהַקִּפֵּחַ, וְהַנַּנָּס, וְהַחֵרֵשׁ, וְהַשּׁוֹטֶה, וְהַשִּׁכּוֹר, וּבַעֲלֵי נְגָעִים טְהוֹרִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שׁוֹטָה בַבְּהֵמָה אֵינָהּ מִן הַמֻּבְחָר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּעֲלֵי דִלְדּוּלִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה: \n",
+            "אֵלּוּ כְּשֵׁרִין בָּאָדָם, וּפְסוּלִין בַּבְּהֵמָה, אוֹתוֹ וְאֶת בְּנוֹ, וּטְרֵפָה, וְיוֹצֵא דֹפֶן, (וְשֶׁנֶּעֶבְדָה בָהֶן עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם). הַנּוֹשֵׂא נָשִׁים בַּעֲבֵרָה, פָּסוּל, עַד שֶׁיַּדִּיר הֲנָיָה. הַמִּטַּמֵּא לַמֵּתִים, פָּסוּל, עַד שֶׁיְּקַבֵּל עָלָיו שֶׁלֹּא יְהֵא מִטַּמֵּא לַמֵּתִים: \n"
+        ],
+        [
+            "יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן:  ",
+            "יוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, שְׁנֵיהֶם אֵינָן בְּכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרִאשׁוֹן לַנַּחֲלָה, וְהַשֵּׁנִי לְחָמֵשׁ סְלָעִים:  ",
+            "מִי שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִים, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "שְׁתֵּי נָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִ�� לְכֹהֵן אֶחָד נָתַן, יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתַן, אֵינוֹ יָכוֹל לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִין, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, וְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתְנוּ, יַחֲזִיר לָהֶן חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה, הָאָבוֹת פְּטוּרִין, וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:  ",
+            "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה שֶׁל שְׁנֵי אֲנָשִׁים, וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת הַבֵּן בְּתוֹךְ שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, יַחֲזִיר (לוֹ חָמֵשׁ סְלָעִים). לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. מֵת בְּיוֹם שְׁלשִׁים, כְּיוֹם שֶׁלְּפָנָיו. רַבִּי עֲקִיבָא אוֹמֵר, אִם נָתַן, לֹא יִטּוֹל. וְאִם לֹא נָתַן, לֹא יִתֵּן. מֵת הָאָב בְּתוֹךְ שְׁלשִׁים יוֹם, בְּחֶזְקַת שֶׁלֹּא נִפְדָּה, עַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדָּה. לְאַחַר שְׁלשִׁים יוֹם, בְּחֶזִקַת שֶׁנִּפְדָּה, עַד (שֶׁיָּבִיא רְאָיָה) שֶׁלֹּא נִפְדָּה. הוּא לִפָּדוֹת וּבְנוֹ לִפָּדוֹת, הוּא קוֹדֵם אֶת בְּנוֹ. רַבִּי יְהוּדָה אוֹמֵר, בְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, וּמִצְוַת בְּנוֹ עָלָיו:  ",
+            "חָמֵשׁ סְלָעִים שֶׁל בֵּן, בְּמָנֶה צוֹרִי. שְׁלשִׁים שֶׁל עֶבֶד, וַחֲמִשִּׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה, וּמֵאָה שֶׁל מוֹצִיא שֵׁם רָע, כֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶה צוֹרִי. וְכֻלָּן נִפְדִּין בְּכֶסֶף, וּבְשָׁוֶה כֶסֶף, חוּץ מִן הַשְּׁקָלִים:  ",
+            "אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה:  ",
+            "הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בַּשּ��ֶבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק. וְלֹא הָאִשָּׁה בִּכְתֻבָּתָהּ, וְלֹא הַבָּנוֹת בִּמְזוֹנוֹתֵיהֶן, וְלֹא הַיָּבָם. וְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק:  ",
+            "אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים:  "
+        ],
+        [
+            "מַעְשַׂר בְּהֵמָה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת, בַּחֻלִּין אֲבָל לֹא בַמֻּקְדָּשִׁין. וְנוֹהֵג בַּבָּקָר וּבַצֹּאן, וְאֵינָן מִתְעַשְּׂרִים מִזֶּה עַל זֶה. בַּכְּבָשִׂים וּבָעִזִּים, וּמִתְעַשְּׂרִין מִזֶּה עַל זֶּה. בֶּחָדָשׁ, וּבַיָּשָׁן, וְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶּה. שֶׁהָיָה בַּדִּין, מָה אִם הֶחָדָשׁ וְהַיָּשָׁן שֶׁאֵינָן כִּלְאַיִם זֶה בָזֶה, אֵין מִתְעַשְּׂרִין מִזֶּה עַל זֶה. הַכְּבָשִׂים וְהָעִזִּים שֶׁהֵם כִּלְאַיִם זֶה בָזֶה, אֵינוֹ דִין שֶׁלֹּא יִתְעַשְּׂרוּ מִזֶּה עַל זֶה, תַּלְמוּד לוֹמַר (ויקרא כז), וָצֹאן, מִשְׁמָע כָּל צֹאן, אֶחָד:  ",
+            "מַעְשַׂר בְּהֵמָה מִצְטָרֵף כִּמְלֹא רֶגֶל בְּהֵמָה רוֹעָה. וְכַמָּה הִיא רֶגֶל בְּהֵמָה רוֹעָה, שִׁשָּׁה עָשָׂר מִיל. הָיָה בֵּין אֵלּוּ לְאֵלּוּ שְׁלשִׁים וּשְׁנַיִם מִיל, אֵינָן מִצְטָרְפִין. הָיָה לוֹ בָאֶמְצָע, מֵבִיא וּמְעַשְּׂרָן בָּאֶמְצָע. רַבִּי מֵאִיר אוֹמֵר, הַיַּרְדֵּן מַפְסִיק לְמַעְשַׂר בְּהֵמָה:  ",
+            "הַלָּקוּחַ אוֹ שֶׁנִּתַּן לוֹ מַתָּנָה, פָּטוּר מִמַּעְשַׂר בְּהֵמָה. הָאַחִים הַשֻּׁתָּפִין שֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. וְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. קָנוּ מִתְּפוּסַת הַבַּיִת, חַיָּבִין. וְאִם לָאו, פְּטוּרִין. חָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ, חַיָּבִּין בַּקָּלְבּוֹן וּפְטוּרִין מִמַּעְשַׂר בְּהֵמָה:  ",
+            "הַכֹּל נִכְנָס לַדִּיר לְהִתְעַשֵּׂר, חוּץ מִן הַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, וּמְחֻסַּר זְמָן, וְיָתוֹם. אֵיזֶהוּ יָתוֹם, כּל שֶׁמֵּתָה אִמּוֹ אוֹ שֶׁנִּשְׁחָטָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה אִמּוֹ וְהַשֶּׁלַח קַיָּם, אֵין זֶה יָתוֹם:  ",
+            "שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, בִּפְרוֹס הַפֶּסַח, בִּפְרוֹס הָעֲצֶרֶת, בִּפְרוֹס הֶחָג, דִּבְרֵי רַבִּי עֲקִיבָא. בֶּן עַזַּאי אוֹמֵר, בְּעֶשְׂרִים וְתִשְׁעָה בַּאֲדָר, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בְאָב. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּנִיסָן, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. וְלָמָּה אָמְרוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל וְלֹא אָמְרוּ בְּאֶחָד בְּתִשְׁרֵי, מִפְּנֵי שֶׁהוּא יוֹם טוֹב, וְאִי אֶפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, לְפִיכָךְ הִקְדִּימוּהוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. רַבִּי מֵאִיר אוֹמֵר, בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. בֶּן עַזַּאי אוֹמֵר, הָאֱלוּלִיִּין מִתְעַשְּׂרִין בִּפְנֵי עַצְמָן:  ",
+            "כָּל הַנּוֹלָדִים מֵאֶחָד בְּתִשְׁרֵי עַד עֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל, הֲרֵי אֵלּוּ מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי רֹאשׁ הַשָּׁנָה וַחֲמִשָּׁה לְאַחַר רֹאשׁ הַשָּׁנָה, אֵינָן מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי הַגֹּרֶן וַחֲמִשָּׁה לְאַחַר הַגֹּרֶן, הֲרֵי אֵלּוּ מִצְטָרְפִין. אִם כֵּן לָמָּה נֶאֱמַר שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, שֶׁעַד שֶׁלֹּא הִגִּיעַ הַגֹּרֶן, מֻתָּר לִמְכּוֹר וְלִשְׁחוֹט. הִגִּיעַ הַגֹּרֶן, לֹא יִשְׁחוֹט. וְאִם שָׁחַט, פָּטוּר:  ",
+            "כֵּיצַד מְעַשְּׂרָן, כּוֹנְסָן לַדִּיר וְעוֹשֶׂה לָהֶן פֶּתַח קָטָן כְּדֵי שֶׁלֹּא יִהְיוּ שְׁנַיִם יְכוֹלִין לָצֵאת כְּאַחַת, וּמוֹנֶה בַשֵּׁבֶט, אֶחָד, שְׁנַיִם, שְׁלשָׁה, אַרְבָּעָה, חֲמִשָּׁה, שִׁשָּׁה, שִׁבְעָה, שְׁמוֹנָה, תִּשְׁעָה, וְהַיוֹצֵא עֲשִׂירִי סוֹקְרוֹ בְסִקְרָא וְאוֹמֵר הֲרֵי זֶה מַעֲשֵׂר. לֹא סְקָרוֹ בְסִקְרָא וְלֹא מְנָאָם בַּשֵּׁבֶט, אוֹ שֶׁמְּנָאָם רְבוּצִים, אוֹ עוֹמְדִים, הֲרֵי אֵלּוּ מְעֻשָּׂרִים, הָיָה לוֹ מֵאָה וְנָטַל עֲשָׂרָה, עֲשָׂרָה וְנָטַל אֶחָד, אֵין זֶה מַעֲשֵׂר. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, הֲרֵי זֶה מַעֲשֵׂר, קָפַץ (אֶחָד) מִן הַמְּנוּיִין לְתוֹכָן, הֲרֵי אֵלּוּ פְטוּרִין. מִן הַמְעֻשָּׂרִים לְתוֹכָן, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים:  ",
+            "יָצְאוּ שְׁנַיִם כְּאֶחָד, מוֹנֶה אוֹתָן שְׁנַיִם שְׁנָיִם. מְנָאָן אֶחָד, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. יָצְאוּ תְּשִׁיעִי וַעֲשִׂירִי כְּאַחַת, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי, שְׁלָשְׁתָּן מְקֻדָּשִׁין. הַתְּשִׁיעִי נֶאֱכָל בְּמוּמוֹ, וְהָעֲשִׂירִי מַעֲשֵׂר, וְאַחַד עָשָׂר קָרֵב שְׁלָמִים וְעוֹשֶׂה תְמוּרָה, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רַבִּי יְהוּדָה, וְכִי יֵשׁ תְּמוּרָה עוֹשָׂה תְמוּרָה. אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר, אִלּוּ הָיָה תְמוּרָה, לֹא הָיָה קָרֵב. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי עֲשִׂירִי וּלְאַחַד עָשָׂר עֲשִׂירִי, אֵין אַחַד עָשָׂר מְקֻדָּשׁ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא נֶעֱקַר שֵׁם עֲשִׂירִי מִמֶּנּוּ, אֵין אַחַד עָשָׂר מְקֻדָּשׁ:  "
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/מסכת בכורות פרק א.json

@@ -0,0 +1,34 @@
+{
+    "language": "he",
+    "title": "Mishnah Bekhorot",
+    "versionSource": "http://mechon-mamre.org/b/h/h54.htm",
+    "versionTitle": "מסכת בכורות פרק א",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה בכורות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "הלוקח עובר חמורו של נוכרי, והמוכר לו אף על פי שאינו רשאי, והמשתתף עימו, והמקבל ממנו, והנותן לו בקבלה--פטור מן הבכורה:  שנאמר \"בישראל\" (במדבר ג,יג), אבל לא באחרים.  הכוהנים והלויים פטורין מקל וחומר--אם פטרו את של ישראל במדבר, דין הוא שיפטרו את עצמן.",
+            "פרה שילדה כמין חמור, וחמור שילדה כמין סוס--פטור מן הבכורה:  שנאמר \"ופטר חמור\" (שמות לד,כ) ו\"פטר חמור\" (שמות יג,יג), שני פעמים--עד שיהא היולד חמור, והנולד חמור.  ומה הן באכילה--בהמה טהורה שילדה כמין בהמה טמאה, מותר באכילה; וטמאה שילדה כמין בהמה טהורה, אסור באכילה:  שהיוצא מן הטמא, טמא; והיוצא מן הטהור, טהור.  דג טמא שבלע דג טהור, מותר באכילה; ודג טהור שבלע דג טמא, אסור באכילה--לפי שאינו גידוליו.",
+            "חמורו שלא ביכרה, וילדה שני זכרים--נותן טלה לכוהן; זכר ונקבה, מפריש טלה אחד לעצמו.  שתי חמוריו שלא ביכרו, וילדו שני זכרים--נותן שני טלאים לכוהן; זכר ונקבה, או שני זכרים ונקבה--נותן טלה אחד לכוהן; שתי נקבות וזכר, או שני זכרים ושתי נקבות--אין כאן לכוהן כלום.",
+            "אחת ביכרה, ואחת שלא ביכרה, וילדו שני זכרים--נותן טלה אחד לכוהן; זכר ונקבה, מפריש טלה אחד לעצמו.  פטר חמור נפדה בשה:  מן הכבשים ומן העיזים, זכר ונקבה, גדול וקטן, תמים ובעל מום. ופודה בו הרבה פעמים. נכנס לדיר להתעשר; ואם מת, נהנין בו.",
+            "אין פודין לא בעגל, ולא בחיה, ולא בשחוטה, ולא בטריפה, ולא בכלאיים, ולא בכוי.  רבי אלעזר מתיר בכלאיים, מפני שהוא שה; ואוסר בכוי, מפני שהוא ספק.  נתנו לכוהן--אין הכוהן רשאי לקיימו, עד שיפריש שה תחתיו.",
+            "המפריש פדיון פטר חמור, ומת--רבי אליעזר אומר, חייב באחריותו, כחמש סלעים של בן; וחכמים אומרין, אין חייב באחריותו, כפדיון מעשר שני.  העיד רבי יהושוע ורבי צדוק על פדיון פטר חמור שמת, שאין כאן לכוהן כלום.  מת פטר חמור--רבי אליעזר אומר, ייקבר, ומותר בהניתו של טלה; וחכמים אומרין, אינו צריך להיקבר, והטלה לכוהן.",
+            "לא רצה לפדותו--עורפו בקופיס מאחוריו, וקוברו.  מצות פדייה קודמת למצות עריפה, שנאמר \"אם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ).  מצות יעידה קודמת למצות פדייה, שנאמר \"אשר לו יעדה--והפדה\" (שמות כא,ח).  מצות ייבום קודמת למצות חליצה--בראשונה, שהיו מתכוונין לשם מצוה; ועכשיו שאין מתכוונין לשם מצוה, אמרו מצות חליצה קודמת למצות ייבום.  מצות גאולה באדון הוא קודם לכל אדם, שנאמר \"אם לא ייגאל, ונמכר בערכך\" (ויקרא כז,כז).  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Chullin/Hebrew/Torat Emet 357.json

@@ -0,0 +1,125 @@
+{
+    "language": "he",
+    "title": "Mishnah Chullin",
+    "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 חולין",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "הַכֹּל שׁוֹחֲטִין וּשְׁחִיטָתָן כְּשֵׁרָה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, שֶׁמָּא יְקַלְקְלוּ בִשְׁחִיטָתָן. וְכֻלָּן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, שְׁחִיטָתָן כְּשֵׁרָה. שְׁחִיטַת נָכְרִי, נְבֵלָה, וּמְטַמְּאָה בְמַשָּׂא. הַשּׁוֹחֵט בַּלַּיְלָה, וְכֵן הַסּוּמָא שֶׁשָּׁחַט, שְׁחִיטָתוֹ כְשֵׁרָה. הַשּׁוֹחֵט בְּשַׁבָּת, וּבְיוֹם הַכִּפּוּרִים, אַף עַל פִּי שֶׁמִּתְחַיֵּב בְּנַפְשׁוֹ, שְׁחִיטָתוֹ כְשֵׁרָה: \n",
+            "הַשּׁוֹחֵט בְּמַגַּל יָד, בְּצוֹר, וּבְקָנֶה, שְׁחִיטָתוֹ כְשֵׁרָה. הַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין, וּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, וְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין. הַשּׁוֹחֵט בְּמַגַּל קָצִיר בְּדֶרֶךְ הֲלִיכָתָהּ, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, הֲרֵי הִיא כְסַכִּין: \n",
+            "הַשּׁוֹחֵט מִתּוֹךְ הַטַּבַּעַת וְשִׁיֵּר בָּהּ מְלֹא הַחוּט עַל פְּנֵי כֻלָּהּ, שְׁחִיטָתוֹ כְשֵׁרָה. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מְלֹא הַחוּט עַל פְּנֵי רֻבָּהּ: \n",
+            "הַשּׁוֹחֵט מִן הַצְּדָדִין שְׁחִיטָתוֹ כְשֵׁרָה. הַמּוֹלֵק מִן הַצְּדָדִין, מְלִיקָתוֹ פְסוּלָה. הַשּׁוֹחֵט מִן הָעֹרֶף, שְׁחִיטָתוֹ פְסוּלָה. הַמּוֹלֵק מִן הָעֹרֶף, מְלִיקָתוֹ כְשֵׁרָה. הַשּׁוֹחֵט מִן הַצַּוָּאר, שְׁחִיטָתוֹ כְשֵׁרָה. הַמּוֹלֵק מִן הַצַּוָּאר, מְלִיקָתוֹ פְסוּלָה, שֶׁכָּל הָעֹרֶף כָּשֵׁר לִמְלִיקָה, וְכָל הַצַּוָּאר כָּשֵׁר לִשְׁחִיטָה. נִמְצָא, כָּשֵׁר בִּשְׁחִיטָה, פָּסוּל בִּמְלִיקָה. כָּשֵׁר בִּמְלִיקָה, פָּסוּל בִּשְׁחִיטָה: \n",
+            "כָּשֵׁר בַּתּוֹרִין, פָּסוּל בִּבְנֵי יוֹנָה. כָּשֵׁר בִּבְנֵי יוֹנָה, פָּסוּל בַּתּוֹרִין. תְּחִלַּת הַצִּהוּב, בָּזֶה וּבָזֶה פָּסוּל: \n",
+            "כָּשֵׁר בַּפָּרָה, פָּסוּל בָּעֶגְלָה. כָּשֵׁר בָּעֶגְלָה, פָּסוּל בַּפָּרָה. כָּשֵׁר בַּכֹּהֲנִים, פָּסוּל בַּלְוִיִּם. כָּשֵׁר בַּלְוִיִּם, פָּסוּל בַּכֹּהֲנִים. טָהוֹר בִּכְלֵי חֶרֶשׂ, טָמֵא בְכָל הַכֵּלִים. טָהוֹר בְּכָל הַכֵּלִים, טָמֵא בִכְלֵי חָרֶשׂ. טָהוֹר בִּכְלֵי עֵץ, טָמֵא בִכְלֵי מַתָּכוֹת. טָהוֹר בִּכְלֵי מַתָּכוֹת, טָמֵא בִכְלֵי עֵץ. הַחַיָּב בַּשְּׁקֵדִים הַמָּרִים, פָּטוּר בַּמְּתוּקִים. הַחַיָּב בַּמְּתוּקִים, פָּטוּר בַּמָּרִים: \n",
+            "הַתֶּמֶד, עַד שֶׁלֹּא הֶחֱמִיץ, אֵינוֹ נִקָּח בְּכֶסֶף מַעֲשֵׂר, וּפוֹסֵל אֶת הַמִּקְוֶה. מִשֶּׁהֶחֱמִיץ, נִקָּח בְּכֶסֶף מַעֲשֵׂר וְאֵינוֹ פוֹסֵל אֶת הַמִּקְוֶה. הָאַחִין הַשֻּׁתָּפִין, כְּשֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. כְּשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. כָּל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנַס. וְכָל מָקוֹם שֶׁיֵּשׁ קְנַס, אֵין מָכֶר. כָּל מָקוֹם שֶׁיֵּשׁ מֵאוּן, אֵין חֲלִיצָה. וְכָל מָקוֹם שֶׁיֵּשׁ חֲלִיצָה, אֵין מֵאוּן. כָּל מָקוֹם שֶׁיֵּשׁ תְּקִיעָה, אֵין הַבְדָּלָה. וְכָל מָקוֹם שֶׁיֵּשׁ הַבְדָּלָה, אֵין תְּקִיעָה. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, תּוֹקְעִין וְלֹא מַבְדִּילִין. בְּמוֹצָאֵי שַׁבָּת, מַבְדִּילִין וְלֹא תוֹקְעִין. כֵּיצַד מַבְדִּילִין, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ. רַבִּי דוֹסָא אוֹמֵר, בֵּין קֹדֶשׁ חָמוּר לְקֹדֶשׁ הַקַּל: \n"
+        ],
+        [
+            "הַשּׁוֹחֵט אֶחָד בָּעוֹף, וּשְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה. וְרֻבּוֹ שֶׁל אֶחָד, כָּמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּשְׁחֹט אֶת הַוְּרִידִין. חֲצִי אֶחָד בָּעוֹף, וְאֶחָד וָחֵצִי בַּבְּהֵמָה, שְׁחִיטָתוֹ פְסוּלָה. רֹב אֶחָד בָּעוֹף וְרֹב שְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה: \n",
+            "הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד, שְׁחִיטָתוֹ כְשֵׁרָה. שְׁנַיִם אוֹחֲזִין בַּסַּכִּין וְשׁוֹחֲטִין, אֲפִלּוּ אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, שְׁחִיטָתָן כְּשֵׁרָה: \n",
+            "הִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, פְּסוּלָה. הָיָה שׁוֹחֵט וְהִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר, כְּשֵׁרָה. הָיָה שׁוֹחֵט וְהִתִּיז שְׁנֵי רָאשִׁים בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר אֶחָד, כְּשֵׁרָה. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁהוֹלִיךְ וְלֹא הֵבִיא, אוֹ הֵבִיא וְלֹא הוֹלִיךְ. אֲבָל אִם הוֹלִיךְ וְהֵבִיא, אֲפִלּוּ כָל שֶׁהוּא, אֲפִלּוּ בְאִזְמֵל, כְּשֵׁרָה. נָפְלָה סַכִּין וְשָׁחֲטָה, אַף עַל פִּי שֶׁשָּׁחֲטָה כְדַרְכָּהּ, פְּסוּלָה, שֶׁנֶּאֱמַר (דברים יב), וְזָבַחְתָּ וְאָכַלְתָּ, מַה שֶּׁאַתָּה זוֹבֵחַ, אַתָּה אוֹכֵל. נָפְלָה הַסַּכִּין וְהִגְבִּיהָהּ, נָפְלוּ כֵלָיו וְהִגְבִּיהָן, הִשְׁחִיז אֶת הַסַּכִּין וְעָף, וּבָא חֲבֵרוֹ וְשָׁחַט, אִם שָׁהָה כְדֵי שְׁחִיטָה, פְּסוּלָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם שָׁהָה כְדֵי בִקּוּר: \n",
+            "שָׁחַט אֶת הַוֶּשֶׁט וּפָסַק אֶת הַגַּרְגֶּרֶת, אוֹ שָׁחַט אֶת הַגַּרְגֶּרֶת וּפָסַק אֶת הַוֶּשֶׁט, אוֹ שֶׁשָּׁחַט אַחַד מֵהֶן וְהִמְתִּין לָהּ עַד שֶׁמֵּתָה, אוֹ שֶׁהֶחֱלִיד אֶת הַסַּכִּין תַּחַת הַשֵּׁנִי וּפְסָקוֹ, רַבִּי יְשֵׁבָב אוֹמֵר, נְבֵלָה. רַבִּי עֲקִיבָא אוֹמֵר, טְרֵפָה. כְּלָל אָמַר רַבִּי יְשֵׁבָב מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁנִּפְסְלָה בִשְׁחִיטָתָהּ, נְבֵלָה. כֹּל שֶׁשְּׁחִיטָתָהּ כָּרָאוּי וְדָבָר אַחֵר גָּרַם לָהּ לִפָּסֵל, טְרֵפָה. וְהוֹדָה לוֹ רַבִּי עֲקִיבָא: \n",
+            "הַשּׁוֹחֵט בְּהֵמָה חַיָּה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם, כְּשֵׁרִים, וְנֶאֱכָלִים בְּיָדַיִם מְסֹאָבוֹת, לְפִי שֶׁלֹּא הֻכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר, הֻכְשְׁרוּ בַשְּׁחִיטָה: \n",
+            "הַשּׁוֹחֵט אֶת הַמְסֻכֶּנֶת, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁתְּפַרְכֵּס בַּיָּד וּבָרָגֶל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דַּיָּהּ אִם זִנְּקָה. אָמַר רַבִּי שִׁמְעוֹן, אַף הַשּׁוֹחֵט בַּלַּיְלָה וּלְמָחָר הִשְׁכִּים וּמָצָא כְתָלִים מְלֵאִים ד��ָם, כְּשֵׁרָה, שֶׁזִּנְּקָה, וּכְמִדַּת רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁתְּפַרְכֵּס אוֹ בַיָּד אוֹ בָרֶגֶל אוֹ עַד שֶׁתְּכַשְׁכֵּשׁ בִּזְנָבָהּ, אֶחָד בְּהֵמָה דַקָּה וְאֶחָד בְּהֵמָה גַסָּה. בְּהֵמָה דַקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה, פְּסוּלָה, שֶׁאֵינָהּ אֶלָּא הוֹצָאַת נֶפֶשׁ בִּלְבָד. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהָיְתָה בְחֶזְקַת מְסֻכֶּנֶת. אֲבָל אִם הָיְתָה בְחֶזְקַת בְּרִיאָה, אֲפִלּוּ אֵין בָּהּ אַחַד מִכָּל הַסִּימָנִים הַלָּלוּ, כְּשֵׁרָה: \n",
+            "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n",
+            "הַשּׁוֹחֵט לְשֵׁם הָרִים, לְשֵׁם גְּבָעוֹת, לְשֵׁם יַמִּים, לְשֵׁם נְהָרוֹת, לְשֵׁם מִדְבָּרוֹת, שְׁחִיטָתוֹ פְסוּלָה. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה: \n",
+            "אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין: \n",
+            "הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם זְבָחִים, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם פֶּסַח, לְשֵׁם תּוֹדָה, שְׁחִיטָתוֹ פְסוּלָה. וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה. הַשּׁוֹחֵט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְשֵׁרָה. זֶה הַכְּלָל, כָּל דָּבָר שֶׁנִּדָּר וְנִּדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, אָסוּר, וְשֶׁאֵינוֹ נִדָּר וְנִדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, כָּשֵׁר: \n"
+        ],
+        [
+            "אֵלּוּ טְרֵפוֹת בַּבְּהֵמָה. נְקוּבַת הַוֶּשֶׁט, וּפְסוּקַת הַגַּרְגֶּרֶת, נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְנִפְסַק הַחוּט שֶׁלָּהּ, נִטַּל הַכָּבֵד וְלֹא נִשְׁתַּיֵּר הֵימֶנּוּ כְלוּם, הָרֵאָה שֶׁנִּקְּבָה, אוֹ שֶׁחָסְרָה, רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁתִּנָּקֵב לְבֵית הַסִּמְפּוֹנוֹת. נִקְּבָה הַקֵּבָה, נִקְּבָה הַמָּרָה, נִקְּבוּ הַדַּקִּין, הַכֶּרֶס הַפְּנִימִית שֶׁנִּקְּבָה, אוֹ שֶׁנִּקְרַע רֹב הַחִיצוֹנָה, רַבִּי יְהוּדָה אוֹמֵר, הַגְּדוֹלָה טֶפַח, וְהַקְּטַנָּה בְּרֻבָּהּ. הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ לַחוּץ, נָפְלָה מִן הַגַּג, נִשְׁתַּבְּרוּ רֹב צַלְעוֹתֶיהָ, וּדְרוּסַת הַזְּאֵב. רַבִּי יְהוּדָה אוֹמֵר, דְּרוּסַת הַזְּאֵב בַּדַּקָּה, וּדְרוּסַת אֲרִי בַּגַּסָּה, דְּרוּסַת הַנֵּץ בָּעוֹף הַדַּק, וּדְרוּסַת הַגַּס בָּעוֹף הַגָּס. זֶה הַכְּלָל, כֹּל שֶׁאֵין כָּמוֹהָ חַיָּה, טְרֵפָה: \n",
+            "וְאֵלּוּ כְשֵׁרוֹת בַּבְּהֵמָה. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה. עַד כַּמָּה תֶּחְסַר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד כָּאִסָּר הָאִיטַלְקִי. נִפְחֲתָה הַגֻּלְגֹּלֶת וְלֹא נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב וְלֹא לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְלֹא נִפְסַק הַחוּט שֶׁלָּהּ, נִטְּלָה הַכָּבֵד וְנִשְׁתַּיֵּר הֵימֶנָּה כַזָּיִת, הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ זֶה לְתוֹךְ זֶה, נִטַּל הַטְּחוֹל, נִטְּלוּ הַכְּלָיוֹת, נִטַּל לְחִי הַתַּחְתּוֹן, נִטַּל הָאֵם שֶׁלָּהּ, וַחֲרוּתָה בִידֵי שָׁמָיִם. הַגְּלוּדָה, רַבִּי מֵאִיר מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n",
+            "וְאֵלּוּ טְרֵפוֹת בָּעוֹף. נְקוּבַת הַוֶּשֶׁט, פְּסוּקַת הַגַּרְגֶּרֶת, הִכַּתָּהּ חֻלְדָּה עַל רֹאשָׁהּ, מְקוֹם שֶׁעוֹשֶׂה אוֹתָהּ טְרֵפָה, נִקַּב הַקֻּרְקְבָן, נִקְּבוּ הַדַּקִּין, נָפְלָה לָאוּר וְנֶחְמְרוּ בְנֵי מֵעֶיהָ, אִם יְרֻקִּים, פְּסוּלִין. אִם אֲדֻמִּים, כְּשֵׁרִים. דְּרָסָהּ, וּטְרָפָהּ בַּכֹּתֶל, אוֹ שֶׁרִצְּצַתָּהּ בְּהֵמָה וּמְפַרְכֶּסֶת, וְשָׁהֲתָה מֵעֵת לְעֵת וּשְׁחָטָהּ, כְּשֵׁרָה: \n",
+            "וְאֵלּוּ כְשֵׁרוֹת בָּעוֹף. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה, הִכַּתָּהּ חֻלְדָּה עַל רֹאשָׁהּ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה אוֹתָהּ טְרֵפָה, נִקַּב הַזֶּפֶק. רַבִּי אוֹמֵר, אֲפִלּוּ נִטָּל. יָצְאוּ בְנֵי מֵעֶיהָ וְלֹא נִקְּבוּ, נִשְׁתַּבְּרוּ גַפֶּיהָ, נִשְׁתַּבְּרוּ רַגְלֶיהָ, נִמְרְטוּ כְנָפֶיהָ. רַבִּי יְהוּדָה אוֹמֵר, אִם נִטְּלָה הַנּוֹצָה, פְּסוּלָה: \n",
+            "אֲחוּזַת הַדָּם, וְהַמְּעֻשֶּׁנֶת, וְהַמְצֻנֶּנֶת, וְשֶׁאָכְלָה הַרְדֻּפְנִי, וְשֶׁאָכְלָה צוֹאַת תַּרְנְגוֹלִים, אוֹ שֶׁשָּׁתְתָה מַיִם הָרָעִים, כְּשֵׁרָה. אָכְלָה סַם הַמָּוֶת אוֹ שֶׁהִכִּישָׁהּ נָחָשׁ, מֻתֶּרֶת מִשּׁוּם טְרֵפָה, וַאֲסוּרָה מִשּׁוּם סַכָּנַת נְפָשׁוֹת: \n",
+            "סִימָנֵי בְהֵמָה וְחַיָּה נֶאֶמְרוּ מִן הַתּוֹרָה, וְסִימָנֵי הָעוֹף לֹא נֶאֱמָרוּ. אֲבָל אָמְרוּ חֲכָמִים, כָּל עוֹף הַדּוֹרֵס, טָמֵא. כֹּל שֶׁיֶּשׁ לוֹ אֶצְבַּע יְתֵרָה, וְזֶפֶק, וְקֻרְקְבָנוֹ נִקְלָף, טָהוֹר. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, כָּל עוֹף הַחוֹלֵק אֶת רַגְלָיו, טָמֵא: \n",
+            "וּבַחֲגָבִים, כֹּל שֶׁיֶּשׁ לוֹ אַרְבַּע רַגְלַיִם, וְאַרְבַּע כְּנָפַיִם, וְקַרְסֻלַּיִם, וּכְנָפָיו חוֹפִין אֶת רֻבּוֹ. רַבִּי יוֹסֵי אוֹמֵר, וּשְׁמוֹ חָגָב. וּבַדָּגִים, כֹּל שֶׁיֶּשׁ לוֹ סְנַפִּיר וְקַשְׂקָשֶׂת. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵי קַשְׂקַשִּׂין וּסְנַפִּיר אֶחָד. וְאֵלּוּ הֵן קַשְׂקַשִּׂין, הַקְּבוּעִין בּוֹ. וּסְנַפִּירִין, הַפּוֹרֵחַ בָּהֶן: \n"
+        ],
+        [
+            "בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא הָעֻבָּר אֶת יָדוֹ וְהֶחֱזִירָהּ, מֻתָּר בַּאֲכִילָה. הוֹצִיא אֶת רֹאשׁוֹ, אַף עַל פִּי שֶׁהֱחֱזִירוֹ, הֲרֵי זֶה כְיָלוּד. חוֹתֵךְ מֵעֻבָּר שֶׁבְּמֵעֶיהָ, מֻתָּר בַּאֲכִילָה. מִן הַטְּחוֹל וּמִן הַכְּלָיוֹת, אָסוּר בַּאֲכִילָה. זֶה הַכְּלָל, דָּבָר שֶׁגּוּפָהּ, אָסוּר. שֶׁאֵינוֹ גוּפָהּ, מֻתָּר: \n",
+            "הַמְבַכֶּרֶת הַמַּקְשָׁה לֵילֵד, מְחַתֵּךְ אֵבָר אֵבָר וּמַשְׁלִיךְ לַכְּלָבִים. יָצָא רֻבּוֹ, הֲרֵי זֶה יִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה: \n",
+            "בְּהֵמָה שֶׁמֵּת עֻבָּרָהּ בְּתוֹךְ מֵעֶיהָ וְהוֹשִׁיט הָרוֹעֶה אֶת יָדוֹ וְנָגַע בּוֹ, בֵּין בִּבְהֵמָה טְמֵאָה, בֵּין בִּבְהֵמָה טְהוֹרָה, טָהוֹר. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בִּטְמֵאָה, טָמֵא, וּבִטְהוֹרָה, טָהוֹר. הָאִשָּׁה שֶׁמֵּת וְלָדָהּ בְּתוֹךְ מֵעֶיהָ וּפָשְׁטָה חַיָּה אֶת יָדָהּ וְנָגְעָה בוֹ, הַחַיָּה טְמֵאָה טֻמְאַת שִׁבְעָה, וְהָאִשָּׁה טְהוֹרָה עַד שֶׁיֵּצֵא הַוָּלָד: \n",
+            "בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא עֻבָּר אֶת יָדוֹ וַחֲתָכָהּ וְאַחַר כָּךְ שָׁחַט אֶת אִמּוֹ, הַבָּשָׂר טָהוֹר. שָׁחַט אֶת אִמּוֹ וְאַחַר כָּךְ חֲתָכָהּ, הַבָּשָׂר מַגַּע נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַגַּע טְרֵפָה שְׁחוּטָה. מַה מָּצִינוּ בַטְּרֵפָה שֶׁשְּׁחִיטָתָהּ מְטַהַרְתָּהּ, אַף שְׁחִיטַת בְּהֵמָה תְּטַהֵר אֶת הָאֵבָר. אָמַר לָהֶם רַבִּי מֵאִיר, לֹא, אִם טִהֲרָה שְׁחִיטַת טְרֵפָה אוֹתָהּ, דָּבָר שֶׁגּוּפָהּ, תְּטַהֵר אֶת הָאֵבָר, דָּבָר שֶׁאֵינוֹ גוּפָהּ. מִנַּיִן לַטְּרֵפָה שֶׁשְּׁחִיטָתָהּ מְטַהַרְתָּהּ. בְּהֵמָה טְמֵאָה אֲסוּרָה בַאֲכִילָה, אַף טְרֵפָה אֲסוּרָה בַאֲכִילָה. מַה בְּהֵמָה טְמֵאָה אֵין שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אַף טְרֵפָה לֹא תְטַהֲרֶנָּה שְׁחִיטָתָהּ. לֹא, אִם אָמַרְתָּ בִּבְהֵמָה טְמֵאָה שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכֹּשֶׁר, תֹּאמַר בִּטְרֵפָה שֶׁהָיְתָה לָהּ שְׁעַת הַכֹּשֶׁר. טֹל לְךָ מַה שֶּׁהֵבֵאתָ, הֲרֵי שֶׁנּוֹלְדָה טְרֵפָה מִן הַבֶּטֶן מִנַּיִן. לֹא, אִם אָמַרְתָּ בִּבְהֵמָה טְמֵאָה שֶׁכֵּן אֵין בְּמִינָהּ שְׁחִיטָה, תֹּאמַר בִּטְרֵפָה שֶׁיֵּשׁ בְּמִינָהּ שְׁחִיטָה. בֶּן שְׁמֹנָה חַי, אֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ, לְפִי שֶׁאֵין בְּמִינוֹ שְׁחִיטָה: \n",
+            "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ בֶּן שְׁמֹנָה חַי אוֹ מֵת, אוֹ בֶן תִּשְׁעָה מֵת, קוֹרְעוֹ וּמוֹצִיא אֶת דָּמוֹ. מָצָא בֶן תִּשְׁעָה חַי, טָעוּן שְׁחִיטָה, וְחַיָּב בְּאוֹתוֹ וְאֶת בְּנוֹ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁחִיטַת אִמּוֹ מְטַהַרְתּוֹ. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אֲפִלּוּ בֶן שְׁמֹנֶה שָׁנִים וְחוֹרֵשׁ בַּשָּׂדֶה, שְׁחִיטַת אִמּוֹ מְטַהַרְתּוֹ. קְרָעָהּ וּמָצָא בָהּ בֶּן תִּשְׁעָה חַי, טָעוּן שְׁחִיטָה, לְפִי שֶׁלֹּא נִשְׁחֲטָה אִמּוֹ: \n",
+            "בְּהֵמָה שֶׁנֶּחְתְּכוּ רַגְלֶיהָ מִן הָאַרְכֻּבָּה וּלְמַטָּה, כְּשֵׁרָה. מִן הָאַרְכֻּבָּה וּלְמַעְלָה, פְּסוּלָה. וְכֵן שֶׁנִּטַּל צֹמֶת הַגִּידִין. נִשְׁבַּר הָעֶצֶם, אִם רֹב הַבָּשָׂר קַיָּם, שְׁחִיטָתוֹ מְטַהַרְתּוֹ. וְאִם לָאו, אֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ: \n",
+            "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ שִׁלְיָא, נֶפֶשׁ הַיָּפָה תֹּאכְלֶנָּה, וְאֵינָהּ מְטַמְּאָה לֹא טֻמְאַת אֳכָלִין וְלֹא טֻמְאַת נְבֵלוֹת. חִשֵּׁב עָלֶיהָ, מְטַמְּאָה טֻמְאַת אֳכָלִין אֲבָל לֹא טֻמְאַת נְבֵלוֹת. שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ, אֲסוּרָה בַאֲכִילָה. סִימַן וָלָד בָּאִשָּׁה, וְסִימַן וָלָד בַּבְּהֵמָה. הַמְבַכֶּרֶת שֶׁהִפִּילָה שִׁלְיָא, יַשְׁלִיכֶנָּה לִכְלָבִים. וּבַמֻּקְדָּשִׁין, תִּקָּבֵר. וְאֵין קוֹבְרִין אוֹתָהּ בְּפָרָשַׁת דְּרָכִים, וְאֵין תּוֹלִין אוֹתָהּ בְּאִילָן, מִפְנֵי דַּרְכֵי הָאֱמֹרִי: \n"
+        ],
+        [
+            "אוֹתוֹ וְאֶת בְּנוֹ, נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁין. כֵּיצַד. הַשּׁוֹחֵט אוֹתוֹ וְאֶת בְּנוֹ חֻלִּין בַּחוּץ, שְׁנֵיהֶם כְּשֵׁרִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים בַּחוּץ, הָרִאשׁוֹן חַיָּב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים. חֻלִּין בִּפְנִים, שְׁנֵיהֶם פְּסוּלִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים בִּפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל: \n",
+            "חֻלִּין וְקָדָשִׁים בַּחוּץ, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. קָדָשִׁים וְחֻלִּין בַּחוּץ, הָרִאשׁוֹן חַיָּב כָּרֵת וּפָסוּל, וְהַשֵּׁנִי כָּשֵׁר, וּשְׁנֵיהֶם סוֹפְגִין אֶת הָאַרְבָּעִים. חֻלִּין וְקָדָשִׁים בִּפְנִים, שְׁנֵיהֶם פְּסוּלִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים וְחֻלִּין בִּפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. חֻלִּין בַּחוּץ וּבִפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. קָדָשִׁים בַּחוּץ וּבִפְנִים, הָרִאשׁוֹן חַיָּב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים. חֻלִּין בִּפְנִים וּבַחוּץ, הָרִאשׁוֹן פָּסוּל וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וְכָשֵׁר. קָדָשִׁים בִּפְנִים וּבַחוּץ, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל: \n",
+            "הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, הַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט פָּרַת חַטָּאת, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, רַבִּי שִׁמְעוֹן פּוֹטֵר, וַחֲכָמִים מְחַיְּבִין. הַשּׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, וְהַנּוֹחֵר, וְהַמְּעַקֵּר, פָּטוּר מִשּׁוּם אוֹתוֹ וְאֶת בְּנוֹ. שְׁנַיִם שֶׁלָּקְחוּ פָרָה וּבְנָהּ, אֵיזֶה שֶׁלָּקַח רִאשׁוֹן, יִשְׁחֹט רִאשׁוֹן. וְאִם קָדַם הַשֵּׁנִי, זָכָה. שָׁחַט פָּרָה וְאַחַר כָּךְ שְׁנֵי בָנֶיהָ, סוֹפֵג שְׁמוֹנִים. שָׁחַט שְׁנֵי בָנֶיהָ וְאַחַר כָּךְ שְׁחָטָהּ, סוֹפֵג אֶת הָאַרְבָּעִים. שְׁחָטָהּ וְאֶת בִּתָּהּ וְאֶת בַּת בִּתָּהּ, סוֹפֵג שְׁמוֹנִים. שְׁחָטָהּ וְאֶת בַּת בִּתָּהּ וְאַחַר כָּךְ שָׁחַט אֶת בִּתָּהּ, סוֹפֵג אֶת הָאַרְבָּעִים. סוּמְכוֹס אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר, סוֹפֵג שְׁמוֹנִים. בְּאַרְבָּעָה פְרָקִים בַּשָּׁנָה הַמּוֹכֵר בְּהֵמָה לַחֲבֵרוֹ צָרִיךְ לְהוֹדִיעוֹ, אִמָּהּ מָכַרְתִּי לִשְׁחֹט, בִּתָּהּ מָכַרְתִּי לִשְׁחֹט. וְאֵלּוּ הֵן, עֶרֶב יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, וְעֶרֶב יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, וְעֶרֶב עֲצֶרֶת, וְעֶרֶב רֹאשׁ הַשָּׁנָה, וּכְדִבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי, אַף עֶרֶב יוֹם הַכִּפּוּרִים בַּגָּלִיל. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין לוֹ רֶוַח. אֲבָל יֶשׁ לוֹ רֶוַח, אֵין צָרִיךְ לְהוֹדִיעוֹ. וּמוֹדֶה רַבִּי יְהוּדָה בְּמוֹכֵר אֶת הָאֵם לֶחָתָן וְאֶת הַבַּת לַכַּלָּה, שֶׁצָּרִיךְ לְהוֹדִיעַ, בְּיָדוּעַ שֶׁשְּׁנֵיהֶם שׁוֹחֲטִין בְּיוֹם אֶחָד: \n",
+            "בְּאַרְבָּעָה פְרָקִים אֵלּוּ מַשְׁחִיטִין אֶת הַטַּבָּח בְּעַל כָּרְחוֹ. אֲפִלּוּ שׁוֹר שָׁוֶה אֶלֶף דִּינָרִין וְאֵין לוֹ לַלּוֹקֵחַ אֶלָּא דִינָר, כּוֹפִין אוֹתוֹ לִשְׁחֹט, לְפִיכָךְ, אִם מֵת, מֵת לַלּוֹקֵחַ. אֲבָל בִּשְׁאָר יְמוֹת הַשָּׁנָה, אֵינוֹ כֵן. לְפִיכָךְ, אִם מֵת, מֵת לַמּוֹכֵר: \n",
+            "יוֹם אֶחָד הָאָמוּר בְּאוֹתוֹ וְאֶת בְּנוֹ, הַיּוֹם הוֹלֵךְ אַחַר הַלָּיְלָה. אֶת זוֹ דָרַשׁ שִׁמְעוֹן בֶּן זוֹמָא. נֶאֱמַר בְּמַעֲשֵׂה בְרֵאשִׁית (בראשית א), יוֹם אֶחָד, וְנֶאֱמַר בְּאוֹתוֹ וְאֶת בְּנוֹ (ויקרא כב), יוֹם אֶחָד. מַה יּוֹם אֶחָד הָאָמוּר בְּמַעֲשֵׂה בְרֵאשִׁית הַיּוֹם הוֹלֵךְ אַחַר הַלַּיְלָה, אַף יוֹם אֶחָד הָאָמוּר בְּאוֹתוֹ וְאֶת בְּנוֹ, הַיוֹם הוֹלֵךְ אַחַר הַלָּיְלָה: \n"
+        ],
+        [
+            "כִּסּוּי הַדָּם נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁים. וְנוֹהֵג בְּחַיָּה וּבְעוֹף, בִּמְזֻמָּן וּבְשֶׁאֵינוֹ מְזֻמָּן. וְנוֹהֵג בְּכוֹי, מִפְּנֵי שֶׁהוּא סָפֵק. וְאֵין שׁוֹחֲטִין אוֹתוֹ בְיוֹם טוֹב. וְאִם שְׁחָטוֹ, אֵין מְכַסִּין אֶת דָּמוֹ: \n",
+            "הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, וְהַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, חַיָּה וָעוֹף הַנִּסְקָלִים, רַבִּי מֵאִיר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. הַשׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, הַנּוֹחֵר, וְהַמְעַקֵּר, פָּטוּר מִלְּכַסּוֹת: \n",
+            "חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, חַיָּב לְכַסּוֹת. בֵּינָן לְבֵין עַצְמָם, פָּטוּר מִלְּכַסּוֹת. וְכֵן לְעִנְיַן אוֹתוֹ וְאֶת בְּנוֹ, שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, אָסוּר לִשְׁחֹט אַחֲרֵיהֶם. בֵּינָן לְבֵין עַצְמָן, רַבִּי מֵאִיר מַתִּיר לִשְׁחֹט אַחֲרֵיהֶן, וַחֲכָמִים אוֹסְרִים. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁאֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים: \n",
+            "שָׁחַט מֵאָה חַיּוֹת בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. מֵאָה עוֹפוֹת בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. חַיָּה וָעוֹף בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. רַבִּי יְהוּדָה אוֹמֵר, שָׁחַט חַיָּה, יְכַסֶּנָּה, וְאַחַר כָּךְ יִשְׁחֹט אֶת הָעוֹף. שָׁחַט וְלֹא כִסָּה וְרָאָהוּ אַחֵר, חַיָּב לְכַסּוֹת. כִּסָּהוּ וְנִתְגַּלָּה, פָּטוּר מִלְּכַסּוֹת. כִּסָּהוּ הָרוּחַ, חַיָּב לְכַסּוֹת: \n",
+            "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאִית דָּם, חַיָּב לְכַסּוֹת. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ ��ְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם הַבְּהֵמָה אוֹ בְדַם הַחַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם: \n",
+            "דָּם הַנִּתָּז וְשֶׁעַל הַסַּכִּין, חַיָּב לְכַסּוֹת. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין שָׁם דָּם אֶלָּא הוּא. אֲבָל יֵשׁ שָׁם דָּם שֶׁלֹּא הוּא, פָּטוּר מִלְּכַסּוֹת: \n",
+            "בַּמֶּה מְכַסִּין, וּבַמָּה אֵין מְכַסִּין. מְכַסִּין בְּזֶבֶל הַדַּק, וּבְחֹל הַדַּק, בְּסִיד, וּבְחַרְסִית, וּבִלְבֵנָה וּבִמְגוּפָה שֶׁכְּתָשָׁן. אֲבָל אֵין מְכַסִּין לֹא בְזֶבֶל הַגַּס, וְלֹא בְחוֹל הַגַּס, וְלֹא בִלְבֵנָה וּמְגוּפָה שֶׁלֹא כְתָשָׁן, וְלֹא יִכְפֶּה עָלָיו אֶת הַכֶּלִי. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דָּבָר שֶׁמְּגַדֵּל בּוֹ צְמָחִין, מְכַסִּין בּוֹ. וְשֶׁאֵינוֹ מְגַדֵּל צְמָחִין, אֵין מְכַסִּין בּוֹ: \n"
+        ],
+        [
+            "גִּיד הַנָּשֶׁה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁים. וְנוֹהֵג בִּבְהֵמָה וּבְחַיָּה, בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל. וְאֵינוֹ נוֹהֵג בְּעוֹף, מִפְּנֵי שֶׁאֵין לוֹ כָף. וְנוֹהֵג בְּשָׁלִיל. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ נוֹהֵג בְּשָׁלִיל. וְחֶלְבּוֹ מֻתָּר. וְאֵין הַטַּבָּחִין נֶאֱמָנִין עַל גִּיד הַנָּשֶׁה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, נֶאֱמָנִין עָלָיו וְעַל הַחֵלֶב: \n",
+            "שׁוֹלֵחַ אָדָם יָרֵךְ לְנָכְרִי שֶׁגִּיד הַנָּשֶׁה בְתוֹכָהּ, מִפְּנֵי שֶׁמְּקוֹמוֹ נִכָּר. הַנּוֹטֵל גִּיד הַנָּשֶׁה, צָרִיךְ שֶׁיִּטֹּל אֶת כֻּלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת נְטִילָה: \n",
+            "הָאוֹכֵל מִגִּיד הַנָּשֶׁה כַזַּיִת, סוֹפֵג אַרְבָּעִים. אֲכָלוֹ וְאֵין בּוֹ כַזַּיִת, חַיָּב. אָכַל מִזֶּה כַזַּיִת וּמִזֶּה כַזַּיִת, סוֹפֵג שְׁמוֹנִים. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים: \n",
+            "יָרֵךְ שֶׁנִּתְבַּשֵּׁל בָּהּ גִּיד הַנָּשֶׁה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם, הֲרֵי זוֹ אֲסוּרָה. כֵּיצַד מְשַׁעֲרִין אוֹתָהּ. כְּבָשָׂר בְּלָפֶת: \n",
+            "גִּיד הַנָּשֶׁה שֶׁנִּתְבַּשֵּׁל עִם הַגִּידִים, בִּזְמַן שֶׁמַּכִּירוֹ, בְּנוֹתֵן טַעַם, וְאִם לָאו, כֻּלָּן אֲסוּרִין. וְהָרֹטֶב, בְּנוֹתֵן טָעַם. וְכֵן חֲתִיכָה שֶׁל נְבֵלָה, וְכֵן חֲתִיכָה שֶׁל דָּג טָמֵא, שֶׁנִּתְבַּשְּׁלוּ עִם הַחֲתִיכוֹת, בִּזְמַן שֶׁמַּכִּירָן, בְּנוֹתֵן טַעַם. וְאִם לָאו, כֻּלָּן אֲסוּרוֹת. וְהָרֹטֶב, בְּנוֹתֵן טָעַם: \n",
+            "נוֹהֵג בִּטְהוֹרָה, וְאֵינוֹ נוֹהֵג בִּטְמֵאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף בִּטְמֵאָה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִבְּנֵי יַעֲקֹב נֶאֱסַר גִּיד הַנָּשֶׁה, וַעֲדַיִן בְּהֵמָה טְמֵאָה מֻתֶּרֶת לָהֶן. אָמְרוּ לוֹ, בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ: \n"
+        ],
+        [
+            "כָּל הַבָּשָׂר אָסוּר לְבַשֵּׁל בְּחָלָב, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. וְאָסוּר לְהַעֲלוֹתוֹ עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בִּבְשַׂ�� דָּגִים וַחֲגָבִים. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, לֹא עוֹלֶה וְלֹא נֶאֱכָל. אָמַר רַבִּי יוֹסֵי, זוֹ מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בְּאֵיזֶה שֻׁלְחָן אָמְרוּ, בַּשֻּׁלְחָן שֶׁאוֹכֵל עָלָיו. אֲבָל בַּשֻּׁלְחָן שֶׁסּוֹדֵר עָלָיו אֶת הַתַּבְשִׁיל, נוֹתֵן זֶה בְצַד זֶה וְאֵינוֹ חוֹשֵׁשׁ: \n",
+            "צוֹרֵר אָדָם בָּשָׂר וּגְבִינָה בְּמִטְפַּחַת אַחַת, וּבִלְבַד שֶׁלֹּא יְהוּ נוֹגְעִין זֶה בָזֶה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁנֵי אַכְסְנָאִין אוֹכְלִין עַל שֻׁלְחָן אֶחָד, זֶה בָּשָׂר וָזֶה גְּבִינָה, וְאֵין חוֹשְׁשִׁין: \n",
+            "טִפַּת חָלָב שֶׁנָּפְלָה עַל הַחֲתִיכָה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם בְּאוֹתָהּ חֲתִיכָה, אָסוּר. נִעֵר אֶת הַקְּדֵרָה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם בְּאוֹתָהּ קְדֵרָה, אָסוּר. הַכְּחָל, קוֹרְעוֹ וּמוֹצִיא אֶת חֲלָבוֹ. לֹא קְרָעוֹ, אֵינוֹ עוֹבֵר עָלָיו. הַלֵּב, קוֹרְעוֹ וּמוֹצִיא אֶת דָּמוֹ. לֹא קְרָעוֹ, אֵינוֹ עוֹבֵר עָלָיו. הַמַּעֲלֶה אֶת הָעוֹף עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה: \n",
+            "בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה, אָסוּר לְבַשֵּׁל וְאָסוּר בַּהֲנָאָה. בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְמֵאָה, בְּשַׂר בְּהֵמָה טְמֵאָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה, מֻתָּר לְבַשֵּׁל וּמֻתָּר בַּהֲנָאָה. רַבִּי עֲקִיבָא אוֹמֵר, חַיָּה וָעוֹף אֵינָם מִן הַתּוֹרָה, שֶׁנֶּאֱמַר, לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ, שָׁלשׁ פְּעָמִים, פְּרָט לְחַיָּה וּלְעוֹף וְלִבְהֵמָה טְמֵאָה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, נֶאֱמַר (דברים יד), לֹא תֹאכְלוּ כָל נְבֵלָה, וְנֶאֱמַר (שם), לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ. אֶת שֶׁאָסוּר מִשּׁוּם נְבֵלָה, אָסוּר לְבַשֵּׁל בְּחָלָב. עוֹף, שֶׁאָסוּר מִשּׁוּם נְבֵלָה, יָכוֹל יְהֵא אָסוּר לְבַשֵּׁל בְּחָלָב, תַּלְמוּד לוֹמַר בַּחֲלֵב אִמּוֹ, יָצָא עוֹף, שֶׁאֵין לוֹ חֲלֵב אֵם: \n",
+            "קֵבַת נָכְרִי וְשֶׁל נְבֵלָה, הֲרֵי זוֹ אֲסוּרָה. הַמַּעֲמִיד בְּעוֹר שֶׁל קֵבָה כְשֵׁרָה, אִם יֵשׁ בְּנוֹתֵן טַעַם, הֲרֵי זוֹ אֲסוּרָה. כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה, קֵבָתָהּ אֲסוּרָה. טְרֵפָה שֶׁיָּנְקָה מִן הַכְּשֵׁרָה, קֵבָתָהּ מֻתֶּרֶת, מִפְּנֵי שֶׁכָּנוּס בְּמֵעֶיהָ: \n",
+            "חֹמֶר בַּחֵלֶב מִבַּדָּם, וְחֹמֶר בַּדָּם מִבַּחֵלֶב. חֹמֶר בַּחֵלֶב, שֶׁהַחֵלֶב מוֹעֲלִין בּוֹ, וְחַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא, מַה שֶּׁאֵין כֵּן בַּדָּם. וְחֹמֶר בַּדָּם, שֶׁהַדָּם נוֹהֵג בִּבְהֵמָה וְחַיָּה וָעוֹף, בֵּין טְמֵאִים וּבֵין טְהוֹרִים, וְחֵלֶב אֵינוֹ נוֹהֵג אֶלָּא בִּבְהֵמָה טְהוֹרָה בִלְבָד: \n"
+        ],
+        [
+            "הָעוֹר, וְהָרֹטֶב, וְהַקִּפָּה, וְהָאֱלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, מִצְטָרְפִין לְטַמֵּא טֻמְאַת אֳכָלִים, אֲבָל לֹא טֻמְאַת נְבֵלוֹת. כַּיּוֹצֵא בוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְנָכְרִי וּמְפַרְכֶּסֶת, מְטַמְּאָה טֻמְאַת אֳכָלִין, אֲבָל לֹא טֻמְאַת נְבֵלו��ת, עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִבָּה לְטַמֵּא טֻמְאַת אֳכָלִין מִמַּה שֶׁרִבָּה לְטַמֵּא טֻמְאַת נְבֵלוֹת. רַבִּי יְהוּדָה אוֹמֵר, הָאֱלָל הַמְכֻנָּס, אִם יֶשׁ בּוֹ כַזַּיִת בְּמָקוֹם אֶחָד, חַיָּב עָלָיו: \n",
+            "אֵלּוּ שֶׁעוֹרוֹתֵיהֶן כִּבְשָׂרָן, עוֹר הָאָדָם, וְעוֹר חֲזִיר שֶׁל יִשּׁוּב. רַבִּי יוֹסֵי אוֹמֵר, אַף עוֹר חֲזִיר הַבָּר. וְעוֹר חֲטוֹטֶרֶת שֶׁל גָּמָל הָרַכָּה, וְעוֹר הָרֹאשׁ שֶׁל עֵגֶל הָרַךְ, וְעוֹר הַפְּרָסוֹת, וְעוֹר בֵּית הַבֹּשֶׁת, וְעוֹר הַשָּׁלִיל, וְעוֹר שֶׁתַּחַת הָאַלְיָה, וְעוֹר הָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט. רַבִּי יְהוּדָה אוֹמֵר, הַלְּטָאָה כַחֻלְדָּה. וְכֻלָּן שֶׁעִבְּדָן אוֹ שֶׁהִלֵּךְ בָּהֶן כְּדֵי עֲבוֹדָה, טְהוֹרִין, חוּץ מֵעוֹר הָאָדָם. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, שְׁמֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת: \n",
+            "הַמַּפְשִׁיט בַּבְּהֵמָה וּבַחַיָּה, בַּטְּהוֹרָה וּבַטְּמֵאָה, בַּדַּקָּה וּבַגַּסָּה, לְשָׁטִיחַ, כְּדֵי אֲחִיזָה. וּלְחֵמֶת, עַד שֶׁיַּפְשִׁיט אֶת הֶחָזֶה. הַמַּרְגִּיל, כֻּלּוֹ חִבּוּר לַטֻּמְאָה, לִטָּמֵא וּלְטַמֵּא. עוֹר שֶׁעַל הַצַּוָּאר, רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אֵינוֹ חִבּוּר. וַחֲכָמִים אוֹמְרִים, חִבּוּר, עַד שֶׁיַּפְשִׁיט אֶת כֻּלּוֹ: \n",
+            "עוֹר שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, הַנּוֹגֵע בְּצִיב הַיּוֹצֵא מִמֶּנּוּ, וּבְשַׂעֲרָה שֶׁכְּנֶגְדּוֹ, טָמֵא. הָיוּ עָלָיו כִּשְׁנֵי חֲצָאֵי זֵיתִים, מְטַמֵּא בְמַשָּׂא וְלֹא בְמַגָּע, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא בְמַגָּע וְלֹא בְמַשָּׂא. וּמוֹדֶה רַבִּי עֲקִיבָא בִּשְׁנֵי חֲצָאֵי זֵיתִים שֶׁתְּחָבָן בְּקֵיסָם וֶהֱסִיטָן, שֶׁהוּא טָמֵא. וּמִפְּנֵי מָה רַבִּי עֲקִיבָא מְטַהֵר בָּעוֹר, מִפְּנֵי שֶׁהָעוֹר מְבַטְּלָן: \n",
+            "קוּלִית הַמֵּת וְקוּלִית הַמֻּקְדָּשִׁים, הַנּוֹגֵעַ בָּהֶן, בֵּין סְתוּמִים בֵּין נְקוּבִים, טָמֵא. קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ, הַנּוֹגֵעַ בָּהֶן סְתוּמִים, טְהוֹרִים. נְקוּבִים כָּל שֶׁהוּא, מִטַּמֵּא בְמַגָּע. מִנַּיִן שֶׁאַף בְּמַשָּׂא, תַּלְמוּד לוֹמַר (ויקרא יא), הַנֹּגֵעַ וְהַנֹּשֵׂא, אֶת שֶׁבָּא לִכְלָל מַגָּע, בָּא לִכְלָל מַשָּׂא, לֹא בָא לִכְלָל מַגָּע, לֹא בָא לִכְלָל מַשָּׂא: \n",
+            "בֵּיצַת הַשֶּׁרֶץ הַמְרֻקֶּמֶת, טְהוֹרָה. נִקְּבָה כָל שֶׁהוּא, טְמֵאָה. עַכְבָּר שֶׁחֶצְיוֹ בָשָׂר וְחֶצְיוֹ אֲדָמָה, הַנּוֹגֵעַ בַּבָּשָׂר, טָמֵא. בָּאֲדָמָה, טָהוֹר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַנּוֹגֵעַ בָּאֲדָמָה שֶׁכְּנֶגֶד הַבָּשָׂר, טָמֵא: \n",
+            "הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בִּבְהֵמָה, מְטַמְּאִין טֻמְאַת אֳכָלִין בִּמְקוֹמָן, וּצְרִיכִין הֶכְשֵׁר. נִשְׁחֲטָה בְהֵמָה, הֻכְשְׁרוּ בְדָמֶיהָ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הֻכְשָׁרוּ. מֵתָה הַבְּהֵמָה, הַבָּשָׂר צָרִיךְ הֶכְשֵׁר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבַר נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר: \n",
+            "הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בָּאָדָם, טְהוֹרִין. מֵת הָאָדָם, הַבָּשָׂר טָהוֹר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבָר מִן הַמֵּת, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר: \n"
+        ],
+        [
+            "הַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה נוֹהֲגִין בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. שֶׁהָיָה בַדִּין, וּמָה אִם הַחֻלִּין, שֶׁאֵינָן חַיָּבִין בְּחָזֶה וָשׁוֹק, חַיָּבִין בַּמַּתָּנוֹת, קָדָשִׁים שֶׁחַיָּבִין בְּחָזֶה וָשׁוֹק, אֵינוֹ דִין שֶׁחַיָּבִין בַּמַּתָּנוֹת. תַּלְמוּד לוֹמַר (ויקרא ז), וָאֶתֵּן אֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו לְחָק עוֹלָם, אֵין לוֹ אֶלָּא מַה שֶּׁאָמוּר בָּעִנְיָן: \n",
+            "כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין, לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלַד לָהֶם מוּם קָבוּעַ וְנִפְדּוּ, פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ, יִקָּבֵרוּ: \n",
+            "בְּכוֹר שֶׁנִּתְעָרֵב בְּמֵאָה, בִּזְמַן שֶׁמֵּאָה שׁוֹחֲטִין אֶת כֻּלָּן, פּוֹטְרִין אֶת כֻּלָּן. אֶחָד שׁוֹחֵט אֶת כֻּלָּן, פּוֹטְרִין לוֹ אֶחָד. הַשּׁוֹחֵט לְכֹהֵן וּלְנָכְרִי, פָּטוּר מִן הַמַּתָּנוֹת. וְהַמִּשְׁתַּתֵּף עִמָּהֶן, צָרִיךְ שֶׁיִּרְשֹׁם. וְאִם אָמַר חוּץ מִן הַמַּתָּנוֹת, פָּטוּר מִן הַמַּתָּנוֹת. אָמַר, מְכֹר לִי בְנֵי מֵעֶיהָ שֶׁל פָּרָה, וְהָיוּ בָהֶן מַתָּנוֹת, נוֹתְנָן לְכֹהֵן וְאֵינוֹ מְנַכֶּה לוֹ מִן הַדָּמִים. לָקַח הֵימֶנּוּ בְמִשְׁקָל, נוֹתְנָן לְכֹהֵן וּמְנַכֶּה לוֹ מִן הַדָּמִים: \n",
+            "גֵּר שֶׁנִּתְגַּיֵּר וְהָיְתָה לוֹ פָרָה, נִשְׁחֲטָה עַד שֶׁלֹּא נִתְגַּיֵּר, פָּטוּר. מִשֶּׁנִּתְגַּיֵּר, חַיָּב. סָפֵק, פָּטוּר, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. אֵיזֶהוּ הַזְּרוֹעַ, מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד כַּף שֶׁל יָד. וְהוּא שֶׁל נָזִיר. וּכְנֶגְדּוֹ בָרֶגֶל, שׁוֹק. רַבִּי יְהוּדָה אוֹמֵר, שׁוֹק, מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד סֹבֶךְ שֶׁל רָגֶל. אֵיזֶהוּ לְחִי, מִן הַפֶּרֶק שֶׁל לְחִי עַד פִּקָּה שֶׁל גַּרְגָּרֶת: \n"
+        ],
+        [
+            "רֵאשִׁית הַגֵּז נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. חֹמֶר בַּזְּרוֹעַ וּבַלְּחָיַיִם וּבַקֵּבָה מֵרֵאשִׁית הַגֵּז, שֶׁהַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה נוֹהֲגִים בְּבָקָר וּבְצֹאן, בִּמְרֻבֶּה וּבְמֻעָט, וְרֵאשִׁית הַגֵּז אֵינוֹ נוֹהֵג אֶלָּא בִרְחֵלוֹת, וְאֵינוֹ נוֹהֵג אֶלָּא בִמְרֻבֶּה: \n",
+            "וְכַמָּה הוּא מְרֻבֶּה. בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי רְחֵלוֹת, שֶׁנֶּאֱמַר (ישעיה ז), יְחַיֶּה אִישׁ עֶגְלַת בָּקָר וּשְׁתֵּי צֹאן. וּבֵית הִלֵּל אוֹמְרִים, חָמֵשׁ, שֶׁנֶּאֱמַר (שמואל א כה), חָמֵשׁ צֹאן עֲשׂוּיוֹת. רַבִּי דוֹסָא בֶּן הַרְכִּינָס אוֹמֵר, חָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת מָנֶה מָנֶה וּפְרָס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת כָּל שֶׁהֵן. וְכַמָּה נוֹתְנִין לוֹ. מִשְׁקַל חָמֵשׁ סְלָעִים בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, מְלֻבָּן וְלֹא צוֹאִי, כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ בֶגֶד קָטָן, שֶׁנֶּאֱמַר (דברים יח), תִּתֶּן לוֹ, שֶׁיְּהֵא בוֹ כְדֵי מַתָּנָה. לֹא הִסְפִּיק לִתְּנוֹ לוֹ עַד שֶׁצְּבָעוֹ, פָּטוּר. לִבְּנוֹ וְלֹא צְבָעוֹ, חַיָּב. הַלּוֹקֵחַ גֵּז צֹאנוֹ שֶׁל נָכְרִי, פָּטוּר מֵרֵאשִׁית הַגֵּז. הַלּוֹקֵחַ גֵּז צֹאנוֹ שֶׁל חֲבֵרוֹ, אִם שִׁיֵּר הַמּוֹכֵר, הַמּוֹכֵר חַיָּב. לֹא שִׁיֵּר, הַלּוֹקֵחַ חַיָּב. הָיוּ לוֹ שְׁנֵי מִינִים, שְׁחוּפוֹת וּלְבָנוֹת, מָכַר לוֹ שְׁחוּפוֹת אֲבָל לֹא לְבָנוֹת, זְכָרִים אֲבָל לֹא נְקֵבוֹת, זֶה נוֹתֵן לְעַצְמוֹ וְזֶה נוֹתֵן לְעַצְמוֹ: \n"
+        ],
+        [
+            "שִׁלּוּחַ הַקֵּן, נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. חֹמֶר בְּכִסּוּי הַדָּם מִשִּׁלּוּחַ הַקֵּן, שֶׁכִּסּוּי הַדָּם נוֹהֵג בְּחַיָּה וּבְעוֹף, בִּמְזֻמָּן וּבְשֶׁאֵינוֹ מְזֻמָּן. וְשִׁלּוּחַ הַקֵּן, אֵינוֹ נוֹהֵג אֶלָּא בְעוֹף, וְאֵינוֹ נוֹהֵג אֶלָּא בְשֶׁאֵינוֹ מְזֻמָּן. אֵיזֶהוּ שֶׁאֵינוֹ מְזֻמָּן. כְּגוֹן אַוָּזִין וְתַרְנְגוֹלִין שֶׁקִּנְּנוּ בְפַרְדֵּס. אֲבָל אִם קִנְּנוּ בְּבַיִת, וְכֵן יוֹנֵי הַרְדְּסִיאוֹת, פָּטוּר מִשִּׁלּוּחַ: \n",
+            "עוֹף טָמֵא, פָּטוּר מִלְּשַׁלֵּחַ. עוֹף טָמֵא רוֹבֵץ עַל בֵּיצֵי עוֹף טָהוֹר, וְטָהוֹר רוֹבֵץ עַל בֵּיצֵי עוֹף טָמֵא, פָּטוּר מִלְּשַׁלֵּחַ. קוֹרֵא זָכָר, רַבִּי אֱלִיעֶזֶר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n",
+            "הָיְתָה מְעוֹפֶפֶת, בִּזְמַן שֶׁכְּנָפֶיהָ נוֹגְעוֹת בַּקֵּן, חַיָּב לְשַׁלֵּחַ. אֵין כְּנָפֶיהָ נוֹגְעוֹת בַּקֵּן, פָּטוּר מִלְּשַׁלֵּחַ. אֵין שָׁם אֶלָּא אֶפְרוֹחַ אֶחָד אוֹ בֵיצָה אַחַת, חַיָּב לְשַׁלֵּחַ, שֶׁנֶּאֱמַר (דברים כב), קַן, קֵן מִכָּל מָקוֹם. הָיוּ שָׁם אֶפְרוֹחִין מַפְרִיחִין אוֹ בֵיצִים מוּזָרוֹת, פָּטוּר מִלְּשַׁלֵּחַ, שֶׁנֶּאֱמַר (שם), וְהָאֵם רֹבֶצֶת עַל הָאֶפְרֹחִים אוֹ עַל הַבֵּיצִים, מָה אֶפְרוֹחִין בְּנֵי קְיָמָא, אַף בֵּיצִים בְּנֵי קְיָמָא, יָצְאוּ מוּזָרוֹת. וּמָה הַבֵּיצִים צְרִיכִין לְאִמָּן, אַף הָאֶפְרוֹחִין צְרִיכִין לְאִמָּן, יָצְאוּ מַפְרִיחִין. שִׁלְּחָהּ וְחָזְרָה, שִׁלְּחָהּ וְחָזְרָה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, חַיָּב, שֶׁנֶּאֱמַר (שם), שַׁלֵּחַ תְּשַׁלַּח. אָמַר, הֲרֵינִי נוֹטֵל אֶת הָאֵם וּמְשַׁלֵּחַ אֶת הַבָּנִים, חַיָּב לְשַׁלֵּחַ, שֶׁנֶּאֱמַר (שם), שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם. נָטַל הַבָּנִים וְהֶחֱזִירָן לַקֵּן וְאַחַר כָּךְ חָזְרָה הָאֵם עֲלֵיהֶם, פָּטוּר מִלְּשַׁלֵּחַ: \n",
+            "הַנּוֹטֵל אֵם עַל הַבָּנִים, רַבִּי יְהוּדָה אוֹמֵר, לוֹקֶה וְאֵינוֹ מְשַׁלֵּחַ. וַחֲכָמִים אוֹמְרִים, מְשַׁלֵּחַ וְאֵינוֹ לוֹקֶה. זֶה הַכְּלָל, כָּל מִצְוַת לֹא תַעֲשֶׂה שֶׁיֶּשׁ בָּהּ קוּם עֲשֵׂה, אֵין לוֹקִין עָלֶיהָ: \n",
+            "לֹא יִטֹּל אָדָם אֵם עַל הַבָּנִים, אֲפִלּוּ לְטַהֵר אֶת הַמְּצֹרָע. וּמָה אִם מִצְוָה קַלָּה שֶׁהִיא כְאִסָּר, אָמְרָה תוֹרָה (דברים כב), לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, קַל וָחֹמֶר עַל מִצְוֹת חֲמוּרוֹת שֶׁבַּתּוֹרָה: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,76 @@
+{
+    "language": "en",
+    "title": "Mishnah Meilah",
+    "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 מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "Most holy sacrifices which were slaughtered on the south side [of the altar], the law of sacrilege [still] applies to them. If they were slaughtered on the south side and their blood received on the north or [slaughtered] on the north side and their blood received on the south, or if they were slaughtered by day and [their blood] sprinkled during the night or [slaughtered] during the night and [their blood] sprinkled by day, or if they were slaughtered [with the intention of eating the flesh] beyond its proper time or outside its proper place, the law of sacrilege still applies to them. Rabbi Joshua stated a general rule: whatever has at some time been permitted to the priests is not subject to the law of sacrilege, and whatever has at no time been permitted to the priests is subject to the law of sacrilege. Which is that which has at some time been permitted to the priests? [Sacrifices] which remained overnight or became defiled or were taken out [of the Temple Court]. Which is that which has at no time been permitted to the priests? [Sacrifices] that were slaughtered [with the intention of eating its flesh] beyond its proper time or outside its proper place, or [the blood of which] was received by the unfit and they sprinkled it.",
+            "If the flesh of most holy sacrifices was taken out [of the Temple court] before the blood was sprinkled: Rabbi Eliezer says: it is still subject to the laws of sacrilege and one does not become guilty of [transgressing with it the laws of] notar, piggul and defilement. Rabbi Akiba says: it is not subject to the laws of sacrilege and one can become guilty of [transgressing with it the laws of] notar, piggul and defilement. Rabbi Akiba said: if one set aside his hatat and it was lost and he set aside another in its place and afterwards the first was found, and both of them are in front of us, [do you not agree] that just as [the sprinkling of] the blood [of the one] exempts its own flesh [from the laws of sacrilege] so it exempts the flesh of the other one? Now, if the sprinkling of its blood can exempt the flesh of the other from the laws of sacrilege, how much more must it exempt its own flesh.",
+            "If the innards of sacrifices of that have a lower degree of holiness were taken out [of the Temple court] before the blood was sprinkled:Rabbi Eliezer says: they are not subject to the laws of sacrilege and one cannot become guilty of [transgressing with them the laws of] notar, piggul and defilement. Rabbi Akiva says: they are subject to the laws of sacrilege and one can become guilty of [transgressing with them the laws of] notar, piggul and defilement.",
+            "The act of [sprinkling the] blood of most holy sacrifices may have either a lenient or a stringent effect, but with sacrifices of a lesser degree of holiness it has only a stringent effect. How so? With most holy sacrifices, before the sprinkling, the law of sacrilege applies both to the innards and to the flesh; after the sprinkling it applies to the innards but not to the flesh; In respect of both one is guilty of [transgressing the laws of] notar, iggul and defilement. It is thus found that with most holy sacrifices the act of sprinkling has a lenient as well as a stringent effect. With sacrifices of a lesser degree of holiness it has only a stringent effect. How so? With sacrifices of a lesser degree of holiness, before the sprinkling the law of sacrilege does not apply to the innards or to the flesh; after the sprinkling it applies to the innards but not to the flesh; In respect of both one is guilty of transgressing the laws of notar, piggul and defilement. It is thus found that with sacrifices of a lesser degree of holiness it has only a stringent effect."
+        ],
+        [
+            "The law of sacrilege applies to the hatat of a bird from the moment of its dedication. With the pinching of its neck it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been sprinkled it is subject to [the laws of] piggul, notar and defilement, but the law of sacrilege no longer applies to it.",
+            "The law of sacrilege applies to the olah of a bird from the moment of its dedication. With the pinching of its neck it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been squeezed out [onto the walls of the altar] it is subject to [the laws of] piggul, notar and defilement; And the law of sacrilege applies to it until [the ashes have been] removed [from the altar] to the place of the ashes.",
+            "The law of sacrilege applies to the bullocks which are to be burned and the goats which are to be burned from the moment of their dedication. Once slaughtered they become susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once their blood has been sprinkled they are subject to [the laws of] piggul, notar and defilement. And the law of sacrilege applies to them even while they are at the place of the ashes so long as the flesh has not been charred.",
+            "The law of sacrilege applies to an olah from the moment of its dedication. When it is slaughtered it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been sprinkled it is subject to [the laws of] piggul, notar and defilement; And the law of sacrilege does not apply to its hide, but it does apply to it flesh until [the ashes have been] removed [from the altar] to the place of the ashes.",
+            "The law of sacrilege applies to the hatat, and asham and to shelamim sacrifices of the congregation from the moment of their dedication. Once slaughtered they become susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once their blood has been sprinkled they are subject to [the laws of] piggul, notar and defilement. The law of sacrilege then no longer applies to the flesh, but applies to the innards until the ashes are removed to the place of the ashes.",
+            "The law of sacrilege applies to the two loaves of bread from the moment of their dedication. Once they have formed a crust in the oven they become susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, and the [festival] offerings can then be slaughtered. Once the blood of the lambs has been sprinkled they [the loaves] are subject to [the laws of] piggul, notar and defilement, and the law of sacrilege no longer applies to them.",
+            "The law of sacrilege applies to the showbread from the moment of its dedication. Once it has formed a crust in the oven it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, and it may be arranged upon the table [of the Sanctuary]. Once the dishes of incense have been offered it is subject to [the laws of] piggul, notar and defilement, and the law of sacrilege no longer applies to it.",
+            "Our mishnah discusses how the law of sacrilege relates to menahot.The law of sacrilege applies to menahot (grain offerings) from the moment of their dedication. Once they have become sacred by being put in the vessel [of service] they become susceptible for unfitness through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once the handful has been offered they are subject to [the law of] piggul, notar and defilement, and the law of sacrilege no longer applies to the remnants, but it applies to the handful until its ashes have been removed to the place of the ashes.",
+            "The law of sacrilege applies to the handful [of a minhah], the frankincense, the incense, the minhah of a priest, the minhah of the anointed high priest and the minhah that is accompanied by a libation, from the moment of their dedication. Once they have become sacred by being put in the vessel, they become susceptible for unfitness through contact with a tevul yom or one who still requires atonement, or by remaining overnight, and they are subject to [the laws of] notar and defilement, but [the law of] piggul does not apply to them. This is the general rule: whatever has something else which renders it permissible [for the altar or for the use of the priests] is not subject to [the laws of] piggul, nothar and defilement until that act has been performed. And whatever does not have something else which renders it permissible becomes subject [to the laws of] notar and defilement as soon as it has become sacred by being put in the vessel, but piggul does not apply to it."
+        ],
+        [
+            "The offspring of a hatat, the substitute of a hatat, and a hatat whose owner has died, are left to die. A hatat whose year has passed or which was lost and found blemished: If the owners obtained atonement [afterwards, through another animal], is left to die, and it does not make a substitute; it is forbidden to derive benefit from it, but the law of sacrilege does not apply. If the owners have not yet obtained atonement, it must go to pasture until it becomes unfit for sacrifice. It is then sold and another is bought with the money. It makes a substitute, and the law of sacrilege does apply.",
+            "If one has set aside money for his nazirite offerings, it may not be used, but the law of sacrilege does not apply to it, as it may all be used for the shelamim. If he died and left money [for his nazirite offerings] If unspecified it shall go to the fund for voluntary offerings; If specified: The money designated for the hatats shall be taken to the Dead Sea; it may not be used, though the law of sacrilege does not apply to it. With the money designated for an olah they shall bring a olah; the law of sacrilege applies to it. With the money designated for the shelamim they shall bring a shelamim, and it has to be consumed within a day, but requires no bread offering.",
+            "Rabbi Ishmael says: [the law relating to] blood is lenient at the beginning [before it is offered] and stringent at the end; [the law relating to] libations is stringent at the beginning and lenient at the end. Blood at the beginning is not subject to the law of sacrilege, but is subject to it after it has flowed away to the Wadi Kidron. Libations at the beginning are subject to the law of sacrilege, but are exempted from it after they flowed down into the shitin.",
+            "The ashes of the inner altar and [of the wicks of] the menorah may not be used but they are not subject to the law of sacrilege. If one dedicates ashes they are subject to the law of sacrilege. Turtle-doves which have not reached the right age and pigeons which have exceeded the right age may not be used but they are not subject to the law of sacrilege. Rabbi Shimon said: turtle-doves which have not yet reached the right age are subject to the law of sacrilege, while pigeons which have exceeded the right age are not allowed for use, but are exempt from the law of sacrilege.",
+            "The milk of consecrated animals and the eggs of [consecrated] turtle-doves may not be used, but are not subject to the law of sacrilege. When is this so? For things dedicated for the altar, but as for things dedicated for Temple upkeep, if one consecrated a chicken both it and its eggs are subject to the law of sacrilege, or [if one dedicated] a she-donkey, both it and its milk are subject to the law of sacrilege.",
+            "Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.",
+            "If the roots of a privately owned tree spread onto dedicated ground, or those of a tree in dedicated ground spread onto private ground, they may not be used, but the law of sacrilege does not apply to them. The water of a spring which comes out of a dedicated field may not be used, but the law of sacrilege does not apply to it When it has left the field it may be used. The water in the golden jar may not be used, but the law of sacrilege does not apply to it. When it has been poured into the flask, it is subject to the law of sacrilege. The willow branch may not be used, but is not subject to the law of sacrilege. Rabbi Elazar son of Rabbi Zadok says: the elders used to put it with their palm tree branches.",
+            "A nest which is built on the top of a dedicated tree, one may not derive benefit from it, but the law of sacrilege does not apply to it. That which is on the top of an asherah, one flicks [it] off with a reed. If one dedicated a forest to the temple, the law of sacrilege applies to the whole of it. If the treasurers [of the Temple] bought trees, the lumber is subject to the law of sacrilege but not the chips and not the fallen leaves."
+        ],
+        [
+            "Things dedicated for the altar combine with one another with regard to the law of sacrilege, and to render one liable over them [for the laws of] piggul, notar and defilement. Things dedicated for Temple repair combine with one another. Things dedicated for the altar combine with things dedicated for Temple repair with regard to the law of sacrilege.",
+            "Five things in an olah combine with one another: the flesh, the fat, the fine flour, the wine and the oil. And six in a todah: the flesh, the fat, the fine flour, the wine, the oil and the bread. Terumah, terumah of the tithe, terumah of the tithe separated from demai, hallah and first-fruits combine with one another to make up the size required to render other things forbidden and to be liable for the payment of a fifth.",
+            "All kinds of piggul can combine with one another and all kinds of notar can combine with one another. All kinds of carrion can combine with one another. All kinds of sheratzim can combine with one another. The blood of a sheretz and its flesh can combine with one another. A general rule was stated by Rabbi Joshua: all things that are alike both in respect of [duration of] uncleanness and in respect of their minimum measure can combine with one another. Things that are alike in respect [of duration] of uncleanness but not in respect of minimum measure, in respect of minimum measure but not in respect [of duration] of uncleanness, or [if they are alike] neither in respect [of duration] of uncleanness nor in respect of measure, cannot combine with one another.",
+            "Piggul and remnant do not combine with one another because they are of two different names. Sheretz and carrion, as well as carrion and the flesh of a corpse do not combine with one another to effect impurity, not even in respect of the more lenient of the two [grades] of defilement. Food contaminated through contact with a primary defilement can combine with that contaminated by a secondary defilement to affect uncleanness according to the lower degree of defilement of the two.",
+            "All kinds of food can combine with one another:To make up the quantity of half a peras in order to render the body unfit [To make up the food] for two meals to form an eruv; To make up the volume of an egg to contaminate food; To make up the volume of a dry fig with regard to carrying on Shabbat; And the volume of a date with regard to Yom Kippur. All kinds of drinks can combine with one another: To make up a quarter [of a log] in order to render the body unfit; To make up a mouthful with regard to Yom Kippur.",
+            "Orlah and kilayim of the vineyard can combine with one another. Rabbi Shimon says: they do not combine. Cloth, sack-cloth, sack-cloth and leather, leather and matting combine with one another. Rabbi Shimon: What is the reason? Because these are all susceptible to the uncleanness caused by sitting."
+        ],
+        [
+            "If one derived a perutah's worth of benefit from a sacred thing, he is guilty of sacrilege even though he did not lessen its value, the words of Rabbi Akiva. But the sages say: Anything that can deteriorate [through use], the law of sacrilege applies to it only after it has suffered deterioration. And anything that does not deteriorate [through use], the law of sacrilege applies to it as soon as he made use of it. How is this so? If [a woman] puts a necklace round her neck or a ring on her finger, or if she drank from a golden cup, she is liable to the law of sacrilege as soon as she made use of it [to the value of a perutah]. But if one puts on a shirt or covers oneself with a cloak, or if one chopped [wood] with an axe, he is subject to the law of sacrilege only if [those objects] have suffered deterioration. If one sheared a hatat while it was alive, he is not liable for sacrilege unless he has diminished its value. If when dead, he is liable as soon as he made use of it.",
+            "If one derived half a perutah's worth of benefit and impaired [the value of the used article] by another half a perutah, or if one derived a perutah's worth of benefit from one thing and diminished another thing by the value of a perutah, he had not committed sacrilege, until he benefits a perutah's worth and diminishes the value of a perutah of the same thing.",
+            "One does not commit sacrilege after sacrilege has already been committed by another person, except with domesticated animals and vessels of ministry. How so? If one rode on a beast and then another came and rode on it and yet another came and rode on it; Or if one drank from a golden cup, then another came and drank and yet another came and drank; Or if one plucked [of the wool] of a hatat, then another came and plucked and yet another came and plucked, all of them are guilty of sacrilege. Rabbi said: anything that cannot be redeemed is subject to the law of sacrilege even after sacrilege has been already committed with it.",
+            "If he removed a stone or a beam belonging to Temple property, he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he built it into his house he is not guilty of sacrilege until he lives beneath it and benefits the equivalent of a perutah. If he took a perutah from Temple property he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he gave it to the bathhouse keeper, he is guilty of sacrilege even though he has not bathed, for he can say to him, “Behold the bath is ready for you, go in and bathe.”",
+            "The portion which a person has eaten himself and that which he has given his friend to eat, or the portion which he has made use of himself and that which he has given to his friend to make use of, or the portion which he has eaten himself and that which he has given his friend to make use of, or the portion which he has made use of himself and that which he has given his friend to eat can combine with one another even after the lapse of a lot of time."
+        ],
+        [
+            "If an agent has fulfilled his agency, the sender is guilty of sacrilege, but if he has not carried out his agency, he himself is guilty of sacrilege. How so? If he [the employer] said to him: “Give meat to the guests” and he offered them liver, “[Give] liver” and he offered them meat, he himself is guilty of sacrilege. If the employer said to him: “Give them one piece each,” and he said to them: “Take two pieces each,” and the guests took three pieces each, all of them are guilty of sacrilege. If he [the employer] said to him, “Bring me [something] from the window or from the chest,” and he brought it to him [from one of these places] even though the employer says, “I meant only from that place” and he brought it from the other place, the employer is guilty of sacrilege. But if he said to him, “Bring it to me from the window,” and he brought it from the chest, or “from the chest” and he brought it to him from the window, the agent is guilty of sacrilege.",
+            "One who has sent a deaf-mute, an imbecile or a minor: If they carried out their agency the employer is guilty, If they did not carry out their appointed errand, the shopkeeper is guilty. If one sent one of sound senses and remembers [that the money belongs to Temple property] before it has come into the possession of the shopkeeper, the shopkeeper will be guilty when he spends it. What should he do? He should take a perutah or a vessel and say “The perutah that is Temple property, wherever it may be, is redeemed with this;” for consecrated things can be redeemed both with money and with money's worth.",
+            "If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.",
+            "If he gave him two perutahs and said, “Bring me for them an etrog,” and he brought for one perutah an etrog and for the other a pomegranate, both are guilty of sacrilege. Rabbi Judah says: the employer is not guilty of sacrilege for he could say, “I wanted a large etrog and you brought me a small and bad one.” If he gave him a golden denar and said to him, “Bring me a shirt,” and he brought him for three [silver selas] a shirt and for the other three a cloak, both are guilty of sacrilege. Rabbi Judah says: the employer is not guilty of sacrilege, for he can argue, “I wanted a large shirt and you brought me a small and bad one.”",
+            "One who deposited money with a moneychanger: if it was tied up, he may not use it; and therefore if he did spend it he is guilty of sacrilege. If it was loose he may use it and therefore if he spent it he is not guilty of sacrilege. If [the money was deposited] with a private person, he may not use it in neither case, and therefore if he did spent it he is guilty of sacrilege. A shopkeeper has the status of a private person, the words of Rabbi Meir. Rabbi Judah says: he is like a money-changer.",
+            "If a perutah belonging to the Temple fell into his bag or if he said, “One perutah in this bag shall be dedicated,” as soon as he spends the first perutah he is guilty of sacrilege, the words of Rabbi Akiva. But the sages say: not until he has spent all the money that was in the bag. Rabbi Akiva agrees if he says, “A perutah out of this bag shall be dedicated,” he is permitted to keep on spending [and is liable only] when he has spent all that was in the bag."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Sefaria Community Translation.json

@@ -0,0 +1,75 @@
+{
+    "language": "en",
+    "title": "Mishnah Meilah",
+    "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 מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "[Offerings of]<i> Kodshei kodashim</i> [sacrifices of the highest degree of sanctity, they may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely.]  that were slaughtered in the south [of the Temple Courtyard]  one is liable for  <i> me'ilah</i> [misuse of consecrated property]. If they were slaughtered in the south [side], but their blood was gathered in the north [side]; if they were slaughtered in the north, but their blood was gathered in the south; if they were  slaughtered during the day, and their blood was sprinkled at night; [if they were slaughtered] at night, and their blood was sprinkled during the day; or one slaughtered them [with the intent to eat it] after its [designated] time or outside its [permitted] place,  one is liable for <i> me'ilah</i>.  Rabbi Yehoshua stated a general rule: Any [offering] that had even a brief period of time when it was permitted to the <i>kohanim</i> [priests], one is not liable for <i> me'ilah</i>. [However] anything which did not have a brief period of time when they were  permitted to the <i>kohanim</i>, one is liable for <i> me'ilah</i>. What is it [an example of a sacrifice] that had a brief permitted time  to the <i>kohanim</i>? If it was left past its [permitted] time, or which became impure, or went out [was removed from the Temple Courtyard]. What is it [an example of a sacrifice] that did not have a brief permitted time to the <i>kohanim</i>? If it was slaughtered [with the invalid intent to eat it] beyond its [designated] time or outside its [permitted] place, or an invalid one [<i>kohen</i>] gathered and sprinkled its blood.",
+            "The meat of <i> Kodshei kodashim</i> [sacrifices] that was removed [from the Courtyard] before their blood was sprinkled, Rabbi Eliezer says: One is liable for <i> me'ilah</i> but   they are not liable for <i>pigul</i> [a sacrifice that becomes unfit due to the intention to be eaten beyond its time], <i>notar</i> [a sacrifice that was leftover beyond the time of consumption] and <i>tamei</i> [a sacrifice that becomes unfit because it became defiled]. Rabbi Akiva says: One is not liable for <i> me'ilah</i>,  but they are  liable for  <i>pigul</i>, <i>notar</i> and <i>tamei</i>. Rabbi Akiva said: Why in the case when someone sets aside a sin offering and it got lost and he then sets aside another one in its place [and it was slaughtered], and then the first one was found [and was slaughtered], and now they [the blood] of both are in front of us [ready to be sprinkled], is it not so that just as the  [sprinkling] the blood of the first one  exempts its meat [from <i>me'ilah</i>], so too it should exempt the meat of the second one? And if the [sprinkling] of the blood of one exempts the meat of  the other one from  <i> me'ilah</i>, is it not logical [through  fortiori reasoning] that it should exempt its own meat [from <i>me'ilah</i>].",
+            "The limbs of  [sacrifices] <i> kodashim kalim</i> [sacrifices of a lesser degree of sanctity, they may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] that were removed [out of the Courtyard] before the sprinking of the blood, Rabbi Eliezer says, one is not liable for <i> me'ilah</i>  and one is not liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. Rabbi Akiva says one is liable for <i> me'ilah</i>  and  is liable for  <i>pigul</i>, <i>notar</i> and <i>tamei</i>.",
+            "The of sprinkling the blood of  <i>kodshei kodashim</i> may have  a lenient [affect] and a stringent [affect], but with <i>kodashim kalim</i>, it affects them all stringently. How so? [With respect to] <i>kodshei kodashim</i>, before the sprinkling of the blood, the laws of <i> me'ilah</i> apply to both the limbs [of the animal to be burned on the altar] and the meat; after the sprinkling of the blood, the laws of <i> me'ilah</i> apply to the limbs but the laws of <i> me'ilah</i> do not apply to the meat. With respect to this [limbs] and this [meat], one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. It is thus evident that the sprinkling of the blood  has a lenient and stringent affect. [But with respect to] <i>kodashim kalim</i> it has only a stringent affect. How so? <i>Kodashim kalim</i>, before the sprinkling of the blood, the laws of <i> me'ilah</i> do not apply neither to the  limbs  nor to the meat. After sprinkling of the blood, the laws of <i> me'ilah</i> apply to the limbs, but the laws of <i> me'ilah</i> do not apply to the meat. With respect to this [limbs] and this [meat],  one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. It is thus evident, that with respect to <i>kodashim kalim</i>, it has only a stringent effect. "
+        ],
+        [
+            "[With respect to] the bird sin offering,  one is liable for <i> meilah</i> once they have been sanctified.  Once they were slaughtered through <i>melika</i> [the kohen pierces the back of the bird's neck with his thumbnail] they become susceptible to becoming ineligible [if touched] by a <i>tevul yom</i> [ a person who has immersed himself in the <i>mikveh</i> that day and is waiting for sunset to become pure] or [a person who is] a <i>mechusar kippurim</i> [lacks atonement; he has not yet brought his sacrifice], or through <i>linah</i> [leaving certain portions of certain offerings overnight, thereby invalidating them].  Once their blood has been sprinkled one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>, and one is liable for <i>meilah</i>.",
+            "The <i>olah</i> [completely burnt] bird sacrifice,  one is liable for <i> meilah</i> once they have been sanctified.  Once they were slaughtered through <i>melika</i> they become susceptible to becoming ineligible [if touched] by a <i>tevul yom</i>,  a <i>mechusar kippurim</i> or through <i>linah</i>.  Once their blood has been squeezed [against the wall of the altar] one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i> , and one is liable for <i>meilah</i> until they are taken to the place of the ashes [where it is burnt outside of Jerusalem]. ",
+            "The bull [sin offering] that is burned and the he-goat [sin offering] that is burned, one is liable for <i> meilah</i> once they have been sanctified. Once they have been slaughtered, they become susceptible to becoming ineligible [if touched] by a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i>. Once their blood has been sprinkled, one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>, and one is liable for <i>meilah</i> until the meat has become charred in the place of ashes.  ",
+            "The [animal] <i>olah</i>, the laws of  <i>meilah</i> apply once they have been sanctified.  Once they were slaughtered they becomes susceptible to becoming ineligible [if touched] by  a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i>. Once its blood has been sprinkled one is liable  for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. Its hides are not subject to meilah, but the meat is still subject to <i>meilah</i>  until it goes out to the place of ashes. ",
+            "The <i>chatat</i> [sin offering], the <i>asham</i> [guilt offering] and the <i> zivchei shalmei tsibur</i> [<i>shelamim</i> offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot], the laws of <i>meilah</i> apply  once they have been sanctified.  Once they have been slaughtered, they become susceptible  to becoming ineligible [if touched] by  a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i>.  Once their blood has been sprinkled one is liable  for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. The meat is [no longer] subject to meilah, but the limbs are until they are taken to the place of burning.  ",
+            "The <i> shtei halechem</i> [the two breads of Shavuot] are subject to meilah once they have been sanctified.  Once they   formed a crust in the oven, they become susceptible to becoming ineligible [if touched] by  a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i>, and for the  sacrifices [two lambs of Shavuot] to be slaughtered [on their account].  Once the blood of lambs has been sprinkled,  one is liable  for <i>pigul</i>, <i>notar</i> and <i>tamei</i> and and one is not liable for <i>meilah</i>.",
+            "The <i> lechem hapanim</i> are subject to <i>meilah</i> once they been sanctified.  Once they have formed a crust in the oven, they become become susceptible to becoming ineligible [if touched] by  a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i> and then they can be placed on the [golden] table [in the Temple].  Once the spoons of frankincense have been offered [on the altar] one is liable  for <i>pigul</i>, <i>notar</i> and <i>tamei</i> and and one is not liable for <i>meilah</i>.",
+            "The <i>minchah</i> [meal offering] is subject to <i>meilah</i> once they have  been sanctified.  Once it has been sanctified in a [service] vessel, it becomes susceptible to becoming ineligible [if touched] by  a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i>.  Once the <i>kometz</i>[ a handful of the meal offering, which is placed on the altar] has been  offered, one is liable  for <i>pigul</i>, <i>notar</i> and <i>tamei</i>.  The leftovers are not subject to <i>meilah</i>, but the <i>kometz</i> is subject to <i>meilah</i> until it is taken to the place of burning.  ",
+            "The <i>kometz</i> [threefingerfull of a meal offering that was placed on the altar], the frankincense, the <i>ketoret</i> [incense], the meal offering of the priests, and the anointed priest [the high priest] or the  libation meal offering are subject to <i>meilah</i> once they've been sanctified.  Once they have been sanctified in a [service] vessel, they become susceptible to becoming ineligible [if touched] by  a <i>tevul yom</i>,  a <i>mechusar kippurim</i> and through <i>linah</i>, and one is liable for <i>notar</i> [leaving it past its appropriate time] or <i>tamei</i>,  but they are not subject to <i>pigul</i>. This is the rule, anything   [which is currently forbidden, but] whose prohibition will under certain conditions will eventually pass and become permissible, one is not liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i> until that which renders it permissible occurs. Anything whose prohibition will not eventually pass and make it permissible, as soon as it was sanctified in a [service] vessel, one is liable for <i>notar</i> and <i> tamei</i>, but they are not subject to pigul."
+        ],
+        [
+            "The offspring of a <i>chatat</i> and the <i>temurah</i> [substitute] of a <i>chatat</i> and a <i>chatat</i> whose owner has died, must be left to die.  If a year has passed or was lost or found with a blemish, if the owners has already atoned [with another offering] , it must be left to die and it cannot make a <i>temurah</i>  [substitute], one cannot obtain benefit from it, but one is not liable for <i>meilah</i>.  If the owners have not atoned, it must be left to graze until it develops a blemish and then it is sold and its money is used to buy another [<i>chatat</i>] offering, and it can make a <i>temurah</i> and it is subject to <i>meilah</i>. ",
+            "One who separates money for his <i>nazir</i> sacrifices, he cannot derive benefit from it and it is not subject to <i>meilah</i> because they [the money]is fit to be used for shelamim.  If he [nazir] died and the money was unspecified [for which offering it is to be used] they should be used for voluntary offerings.  If they are specified for which sacrifice they should be used, the money for the <i>chatat</i> should be thrown into the Dead Sea, one cannot derive benefit from it, and is not subject to <i>meilah</i>.  The money for the <i>olah</i> should be used to bring an <i>olah</i> and is subject to <i>meilah</i>.  The money for the <i>shelamim</i> should be used to buy a <i>shelamim</i> and may be eaten for one day but does not require the accompanying bread [of the Nazarite offering].  ",
+            "Rabbi Yishmael says, blood [of sacrifices] is lenient at the beginning and stringent at the end, but libations are stringent at the beginning but lenient at the end.  Blood, at the beginning is not subject to <i>meilah</i>, but once it goes out [of the Temple] to the Kidron valley it does become subject to <i>meilah</i>.  Libations, at the beginning are subject to <i>meilah</i> but once they have run off into the pits [located beneath the altar] they are no longer subject to <i>meilah</i>. ",
+            "The ashes taken away from the inner altar and the menorah, one may not derive benefit from them but they are not subject to  <i>meilah</i>. If someone sanctifies the [removed] ashes, they become subject to  <i>meilah</i>.  Turtledoves that have not yet reached their time [underage] and pigeons that have passed their time [overage], one cannot derive benefit from them, but they are not subject to  <i>meilah</i>.  Rabbi Shimon says, turtledoves that have not yet reached their time are subject to  <i>meilah</i> but pigeons that have passed their time one cannot derive benefit from them, but they are not subject to <i>meilah</i>. ",
+            "The milk of sanctified animals and the eggs of [sanctified] turtledoves, one cannot derive benefit from them but they are not subject to <i>meilah</i>.  In what case were these said? In the case of things sanctified for the altar, but things sanctified  for the Temple maintenance [for example], if one sanctified a hen, it [the hen] and its eggs are subject to <i>meilah</i>.  [If one sanctified] a donkey, it and its milk are subject to <i>meilah</i>.  ",
+            "Anything [sanctified] which is fit for the altar, but not [fit for] the Temple maintenance, or for maintenance but not the altar, or neither for maintenance nor the altar, are subject to <i>meilah</i>.  How so?   If he sanctified a pit filled with water, a dung pit full of manure a dovecote filled with doves, a tree full of fruit, a field full of grass, both they and what is in them are subject to <i>meilah</i>.  But if he consecrated a pit and it was later filled with water, a dung pit that was later filled with manure, a dovecote that was later filled with doves, a tree that was later filled with fruit, a field that was later filled with grass, they are subject to <i>meilah</i>, but not what is in them, so says Rabbi Yehuda. Rabbi Shimon says, one who sanctified his field or a tree, they and all that grows from them are subject to <i>meilah</i> because they are the growths of sanctified things.  The offspring of <i>ma'aser</i> [tithed animals] should not nurse from  <i>ma'aser</i> animals [their mothers], others would therefore donate their animals for this purpose [of nursing].  The offspring of sanctified animals should not nurse from other consecrated animals, and others would therefore donate their  animals for this purpose [of nursing].  Workers should not eat the dried figs that have been sanctified and similarly a cow should not eat from the fodder that was sanctified. ",
+            "The roots of a tree belonging to a layman that extend into a sanctified area and roots of a sanctified tree that extend into a layman's area, one cannot derive benefit from them, but they are not subject to <i>meilah</i>.  A spring that emanates [flows] from a sanctified field one cannot derive benefit from it, but it is not subject to <i>meilah</i>.  If it flows outside the field then one can derive benefit from it.  Water in the golden jugs [used for libations on Sukkot] one cannot derive benefit from it but it is not subject to <i>meilah</i>.  If it was then placed in a jug [to be poured on the altar] it is subject to <i>meilah</i>.  The willow branch [used in the Temple during Sukkot] one cannot derive benefit from it but it is not subject to <i>meilah</i>. Rabbi Elazer the son of Rabbi Tsadok says, the elders used to [benefit from it] and use it in their lulavim. ",
+            "A bird's nest that is in a tree that belongs to the Temple, one cannot derive benefit from it, but it is not subject to <i>meilah</i>.  If it is in an <i> asherah</i> [a tree or grove devoted to idolatrous worship] he can knock it down with a branch.  One who consecrates a forest, all of it [everything in it] is subject to meilah.  If the Temple treasurers bought [unprocessed] trees, the wood is subject to <i>meilah</i>, but the bark and the leaves are not subject to <i>meilah</i>. "
+        ],
+        [
+            "[Different] sanctified items intended to be offered on the altar combine with each other for the purposes of <i>meilah</i> and to make one liable for <i>piggul</i> [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time], <i>notar</i> [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption]and <i>tamei</i> [a sacrifice that becomes unfit because it has become defiled].  [Different] sanctified items for the maintenance of the Temple combine with each other. Items sanctified to be offered on the altar and items sanctified for the maintenance of the Temple treasury can combine with each other to make one liable for <i>meilah</i>. ",
+            "Five parts of an olah combine with each other for [liability], the meat, the <i>chelev</i> [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating], the flour, the wine and the oil, while  six parts [combine with each other] by a <i>todah</i> [a special form of Shelamim offering accompanied by many loaves of various forms of bread, both leavened and unleavened, brought in thanks for emerging alive and well from one of several specified dangers considered particularly threatening], the meat, the <i>chelev</i>, the flour, the wine , the oil, and the [loaves] of bread.",
+            "All foods that are <i>pigul</i> combine with each other. All [foods] that are <i> notar</i> combine with each other. All <i> neveilot</i> [improperly slaughtered animals of a permitted species],combine with each other. All <i> sheratzim</i>[creeping animals] combine with each other.  The blood of a <i> sheretz</i> and its flesh combine with each other.  Rabbi Yehoshua said a general rule: anything whose transmission of impurity and its [minimum] measure [to make something else impure] are the same, they can combine [with each other]. If their transmission of impurity is the same, but their [minimum] measure [to make something else impure] is not the same, [or if their minimum] measure [to make something else impure] is the same  but their transmission of impurity is not the same, they do not combine.",
+            "<i>Piggul</i> and <i>notar</i> do not combine because they have two different names. Creeping animal and animals which died without being properly slaughtered and similarly animals which died without being properly slaughtered and the meat of a dead animal do not combine to transmit impurity, even in the more lenient [feature] of the two. Food that have become impure through [by coming in contact with] an <i> av hatumah</i> [Primary source of impurity which renders even vessels and persons impure, all the more so foodstuffs] or that have become impure through [by coming in contact with] a <i> velad hatumah </i> [something rendered impure on a derivative level, by contact ultimately with an original source of impurity] can combine with each other to transmit impurity as the more lenient of the two. ",
+            "All foods combine to invalidate a body, [if one consumed] in the amount similar to a half of a half of a loaf of bread loaf of bread; [so too] the amount of food needed for two meals for an <i>eruv</i> [a halachic merging of separate domains by means of setting aside an amount of food in a designated place]; [so to] the size of an egg in order to transmit food impurity [to other things]; the size of a dry fig to make one liable for carrying out on Shabbat; the size of a [large] date to make one liable on [for eating on] Yom Kippur.  All liquids combine to invalidate the body with a <i>revi'it</i> [specific unit of volume]; and the \"cheek-full\" size to make one liable on Yom Kippur. ",
+            "<i>Orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and <i>kilei hakerem,</i> [the product of the prohibited planting of other species in a vineyard] combine with each other. Rabbi Shimon says they do not combine.  Cloth and sack, sack and hide, hide and matting can combine with each other.  Rabbi Shimon says: What is the reason? Since they are susceptible to impurity through [serving as a] seat. "
+        ],
+        [
+            "One who derived even a <i>perutah's</i> [a coin of minimum value] worth of benefit from Temple property, even if he did not decrease its value has violated <i>meilah</i>, these are the words of Rabbi Akiva. The Sages say: anything that can be devalued, one has not violated <i>meilah</i> until its value has actaully decreased.  Anything that is not able to be devalued, as soon as he derives benefit from it, has violated <i>meilah</i>.  How so?  If she [a woman] placed a necklace [belonging to the Temple treasury] around her neck or a ring [belonging to the Temple treasury] on her hand or if one drank from the golden cup [belonging to the Temple treasury] , as soon as he [or she] derived benefit from it, he [or she] has violated <i>meilah</i>.  If one wore a shirt or covered himself with a cloak or chopped [wood] with an axe [all of which belonged to the Temple treasury], has not violated <i>meilah</i> until he decreases its value.  If he derived benefit from a <i>chatat</i> [sin offering]  while it is still alive, he has not violated <i>meilah</i> until he decreases its value.  Once it is dead, he violates <i>meilah</i> as soon as he derives benefit from it. ",
+            "If one derived benefit [from an item of Temple treasury property] worth a half a <i>perutah</i> and caused its devaluation of a half a <i>perutah</i> or if he derived a <i>perutah's</i> worth of benefit from one item [of Temple treasury property] and decreased the value of another item by a <i>perutah</i>, he has not violated <i>meilah</i> until he derives a <i>perutah's</i> worth of benefit and causes a <i>perutah's</i> worth of loss to the same item. ",
+            "There is no <i>meilah</i> after <i>meilah</i> [one cannot violate <i>meilah</i> twice with the same item] with sanctified items, except for animals [sanctified for offerings] and temple vessels.  How so?  If one rode on top of an animal [sanctified for an offering] and his friend came and rode on it and then another friend came and rode on it, they all violated <i>meilah</i>. If he drank from the golden cup [belonging to the Temple] and his friend came and drank from the cup and then another friend came and drank from it, they all violated <i>meilah</i>. If he plucked [wool] from a <i>chatat</i> and his friend then came and also plucked  and then another friend came and also plucked , they all violated <i>meilah</i>. Rabbi Meir says, anything that is not redeemable is subject to <i>meilah</i> after <i>meilah</i> [i.e., multiple <i>meilah</i> violations].",
+            "If one took a stone or a beam from the Temple [treasury], he has not committed <i>meilah</i>. If he gave it to his friend, he has violated <i>meilah</i>, but his friend has not violated <i>meilah</i>. If he built it into his house, he had not violated <i>meilah</i> until he lives under it for a value of a <i>perutah</i>. If one took a <i>perutah</i> from the Temple [treasury] he has not violated <i>meilah</i>. If he gave it to his friend, he has violated <i>meilah</i>, but his friend has not violated <i>meilah</i>.  If he gave it to a bath house attendant [as a fee] even though he did not bathe he has violated <i>meilah</i>, because the attendant will say to him, \"The bathhouse is open to you, come in and bathe.\" ",
+            "His eating [half a <i>peruta's</i> worth] and his friend's eating  [half a <i>peruta's</i> worth], his benefit and his friend's benefit, his eating and his friend's benefit, his benefit and his friend's eating combine with each other even if there was a large gap of time between them. "
+        ],
+        [
+            "If an emissary has fulfilled his instructions [to take from something belonging to the Temple], the owner has violated <i>meilah</i>; if he has not fulfilled his instructions then the messenger has violated <i>meilah</i>. How so? If he [the owner] said to him [the emissary], give meat to the guests and he gave them liver,[or] if he said liver and he gave them meat, the emissary has violated <i>meilah</i>.  If he [the owner] said [to the emissary] to give each of them [the guests] one piece and he [the emissary] told them to take two pieces each and the guests each took three pieces, they have all violated <i>meilah</i>.  If he [the owner] said to him [the emissary], bring me [coins] from the window [sill] or from the case, and he [inadvertently] brought him [coins  belonging to the Temple], even though the owner said I really meant from this one [that does not belong to the Temple] and he brought from the other one [coins belonging to the Temple], the owner has violated <i>meilah</i>.  But if he said bring me [coins] from the window[sill] and he brought him [coins] from the case or if he told him to bring [coins] from the case and he brought [coins] from the window [sill], the messenger has violated <i>meilah</i>.",
+            "If [an owner] sent [money belonging to the Temple] in the hands of a deaf-mute, a <i>shoteh</i>, or a minor [to purchase something for him from the storekeeper], and they carried out his instructions, the owner has violated <i>meilah</i>.  If they do not follow their instructions, the store owner has violated <i>meilah</i>.  If he sent it in the hands of a normal person and he remembered before he [the emissary] got to the store keeper, the store keeper violated <i>meilah</i> when he eventually spends the money.  What should he [the owner] do [so that the storekeeper does not violate <i>meilah</i>?]  He should take a <i>peruta</i> or a vessel [worth a <i>peruta</i>] and say: The <i>peruta</i> belonging to the Temple where ever it is may be deconsecrated on this [<i>peruta</i> or vessel], for items that belong to the Temple can be redeemed with money or items worth money. ",
+            "If he [the owner] gave him [the emisssry] a <i>peruta</i> [that belongs to the Temple] and told him to buy with half of it [the <i>peruta</i>] candles and with the other half to buy wicks, and he [the emissary] bought with all of it wicks or with all of it candles, or if he told him to buy candles with all the money or with all of the money wicks and he bought him half candles and half wicks they have both violated <i>meilah</i>. But if he told him to buy with half the money candles from one place and with the other half wicks from another place, and he went and bought the candles from the place of [where he was to purchase] the wicks and the wicks from the place of [where he was to purchase] the candles, the messenger has violated <i>meilah</i>. ",
+            "If he [the owner] gave him [the emissary] two <i>perutot</i> [that belong to the Temple] and told him to buy a citron for him and he went and bought him a citron worth a <i>peruta</i> and a pomegranate worth a <i>peruta</i>they both have violated <i>meilah</i>.  Rabbi Yehudah says the owner did not commit <i>meilah</i>, because he can tell him [the emissary] that I asked for a big citron and you brought me a small bad one.  If he gave him a golden <i>dinar</i>, and told him to buy him a shirt, and he went and bought him a shirt for three [<i>sela</i>, worth half a golden <i>dinar</i>] and a cloak for three [<i>sela</i>] they both violated <i>meilah</i>.  Rabbi Yehudah says the owner did not violate <i>meilah</i> because he can say to him, I asked for a big cloak and you brought me a small bad one. ",
+            "One who deposits money with a money changer, if they are wrapped up [in a bundle] he [the money changer] may not use them.  Therefore if he spent it [and then he finds out that it belongs to the Temple] he has violated <i>meilah</i>.  If they are loose he [the money changer] may use them, therefore if he spent them he has not violated <i>meilah</i>.  [If he deposited the money] with private owner, in either case he [the private owner] may not use them.  Therefore if he spent [the money], he [the private owner] violated <i>meilah</i>. A storekeeper is considered a private owner, says Rabbi Meir.  Rabbi Yehudah says, he is considered a money changer. ",
+            "If a <i>peruta</i> belonging to the Temple fell into one's pouch or if he said that a <i>peruta</i> that is in this pouch  belongs to the Temple [thus mixing it with his private coins], as soon as he takes out the first one [<i>peruta</i>], he has violated <i>meilah</i>,  so says Rabbi Akiva.  The Sages say he has not violated <i>meilah</i> until he has spent all the coins in the pouch.  Rabbi Akiva [however] agrees with the Sages in the case where he said one <i>peruta</i> that is in this pouch belongs to the Temple, that he can spend the coins until he has spent the entire contents of the pouch [before committing <i>meilah</i>]. "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,76 @@
+{
+    "language": "en",
+    "title": "Mishnah Meilah",
+    "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 מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<b>B</b><small>EIM</small> H<small>OCHHEILIGEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Brand-, Sünd-, Schuld- u. Gemeindeopfer; cf. Zeb. Fol. 47a.</i>, <small>DAS MAN AN DER</small> S<small>ÜDSEITE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Des Altars od. Tempelhofes, während dies an der Nordseite zu erfolgen hat.</i> <small>GESCHLACHTET HAT</small>, <small>GIBT ES EINE</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Am Heiligen, obgleich die Schlachtung ungültig ist.</i>. H<small>AT MAN ES AN DER</small> S<small>ÜDSEITE GESCHLACHTET UND DAS</small> B<small>LUT AN DER</small> N<small>ORDSEITE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Des Altars od. Tempelhofes, während dies an der Nordseite zu erfolgen hat.</i><small>AUFGENOMMEN, ODER AN DER</small> N<small>ORDSEITE UND DAS</small> B<small>LUT AN DER</small> S<small>ÜDSEITE AUFGENOMMEN,</small> ODER HAT MAN ES AM T<small>AGE GESCHLACHTET UND DAS</small> B<small>LUT NACHTS</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Die Herrichtung der Opfer hat am Tage zu erfolgen; cf. Zeb. Fol. 56a.</i> <small>GESPRENGT, ODER NACHTS UND DAS</small> B<small>LUT AM</small> T<small>AGE GESPRENGT, ODER HAT MAN ES AUSSERHALB DER</small> F<small>RIST ODER AUSSERHALB DES</small> O<small>RTES</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Die für die Herrichtung des Opfers u. das Essen des Fleisches festgesetzt sind; dh. in der Absicht, es dann od. da herzurichten od. das Fleisch zu essen.</i> <small>GESCHLACHTET, SO GIBT ES DABEI EINE</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Obgleich das Opfer verwerflich ist.</i>. R. J<small>EHOŠUA͑ SAGTE EINE</small> R<small>EGEL</small>: W<small>AR ES BEREITS DEN</small> P<small>RIESTERN ERLAUBT, SO GIBT ES DABEI</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Wenn es nachher untauglich geworden ist; dies bezieht sich auf das für die Priester bestimmte Fleisch, die Veruntreuung an den Opferteilen wird im folgenden Abschnitte behandelt.</i> <small>KEINE</small> V<small>ERUNTREUUNG, WAR ES DEN</small> P<small>RIESTERN NOCH NICHT ERLAUBT, SO GIBT ES DABEI EINE</small> V<small>ERUNTREUUNG</small>. W<small>ELCHES</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Untaugliche Opfer.</i> <small>WAR DEN</small> P<small>RIESTERN BEREITS ERLAUBT</small>? D<small>AS</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Das Fleisch, nach dem Blutsprengen.</i> <small>ÜBER</small> N<small>ACHT LIEGEN GEBLIEBEN, UNREIN GEWORDEN ODER HINAUSGEKOMMEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Aus dem Tempelhofe.</i><small>IST</small>. W<small>ELCHES WAR DEN</small> P<small>RIESTERN NOCH NICHT ERLAUBT</small>? D<small>AS AUSSERHALB DER</small> F<small>RIST ODER AUSSERHALB DES</small> O<small>RTES GESCHLACHTET WORDEN IST, ODER DESSEN</small> B<small>LUT</small> U<small>NTAUGLICHE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Die für den Tempeldienst unzulässig sind.</i><small>AUFGENOMMEN ODER GESPRENGT HABEN</small>.",
+            "<b>B</b><small>EIM</small> F<small>LEISCHE VOM</small> H<small>OCHHEILIGEN, DAS VOR DEM</small> B<small>LUTSPRENGEN</small> <small>HINAUSGEKOMMEN WAR, GIBT ES, WIE</small> R. E<small>LIE͑ZER SAGT, EINE VERUNTREUUNG UND MAN IST WEGEN DESSEN NICHT SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, U<small>EBRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>. R. A͑<small>QIBA SAGT, ES GEBE DABEI KEINE</small> V<small>ERUNTREUUNG UND MAN SEI DIESERHALB SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>. R. A͑<small>QIBA SPRACH</small>: E<small>NTHEBT ETWA NICHT, WENN JEMAND SEIN SÜNDOPFER ABGESONDERT HATTE UND ES ABHANDEN GEKOMMEN WAR, UND NACHDEM ER SEINERSTATT EIN ANDERES ABGESONDERT HAT, DAS ERSTE SICH WIEDER EINFINDET UND NUNMEHR BEIDE DASTEHEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Und beide geschlachtet worden sind.</i>, <small>DAS BLUT, WIE ES DAS FLEISCH DESSELBEN ENTHEBT</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Vom Verbote der Veruntreuung, da nach dem Blutsprengen das Fleisch den Priestern gehört.</i>, <small>AUCH DAS</small> F<small>LEISCH DES ANDEREN</small>? W<small>ENN NUN DAS</small> B<small>LUT DAS</small> F<small>LEISCH DES ANDEREN DER</small> V<small>ERUNTREUUNG ENTHEBT, SO ENTHEBT ES DAS</small> F<small>LEISCH DESSELBEN ERST RECHT</small>. W<small>ENN DIE</small> O<small>PFERTEILE VON</small> M<small>INDERHEILIGEM VOR DEM</small>",
+            "B<small>LUTSPRENGEN HINAUSGEKOMMEN SIND, SO GIBT ES BEI IHNEN, WIE</small> R. E<small>LIE͑ZER SAGT, KEINE</small> V<small>ERUNTREUUNG UND MAN IST IHRETWEGEN NICHT SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>. R. A͑<small>QIBA SAGT, ES GEBE DABEI EINE</small> V<small>ERUNTREUUNG UND MAN SEI IHRETWEGEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>.",
+            "<b>D</b><small>AS</small> B<small>LUTZEREMONIELL ERFOLGT BEIM</small> H<small>OCHHEILIGEN ERLEICHTERND UND ERSCHWEREND, BEIM</small> M<small>INDERHEILIGEN ABER IMMER ERSCHWEREND</small>. U<small>ND ZWAR: BEIM</small> H<small>OCHHEILIGEN GIBT ES VOR DEM</small> B<small>LUTSPRENGEN EINE</small> V<small>ERUNTREUUNG AN DEN</small> O<small>PFERTEILEN UND AM</small> F<small>LEISCHE, NACH DEM</small> B<small>LUTSPRENGEN ABER NUR EINE</small> V<small>ERUNTREUUNG AN DEN</small> O<small>PFERTEILEN UND NICHT AM</small> F<small>LEISCHE,</small> UND WEGEN BEIDER IST MAN SCHULDIG WEGEN V<small>ERWERFLICHEM</small> Üb<small>RIGGEBLIEBENEM UND</small> U<small>NREINEM</small>. E<small>S ERGIBT SICH ALSO, DASS DAS</small> B<small>LUTZEREMONIELL BEIM</small> H<small>OCHHEILIGEN ERLEICHTERND UND ERSCHWEREND ERFOLGT</small>. B<small>EIM</small> M<small>INDERHEILIGEN IMMER ERSCHWEREND,</small> UND ZWAR: BEIM M<small>INDERHEILIGEN GIBT ES VOR DEM</small> B<small>LUTSPRENGEN KEINE</small> V<small>ERUNTREUUNG, NICHT AN DEN</small> O<small>PFERTEILEN UND NICHT AM</small> F<small>LEISCHE, NACH DEM</small> B<small>LUTSPRENGEN ABER GIBT ES EINE</small> V<small>ERUNTREUUNG AN DEN</small> O<small>PFERTEILEN, NICHT ABER AM</small> F<small>LEISCHE,</small> UND WEGEN BEIDER IST MAN SCHULDIG WEGEN V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>. E<small>S ERGIBT SICH ALSO, DASS DAS</small> B<small>LUTZEREMONIELL BEIM</small> M<small>INDERHEILIGEN IMMER ERSCHWEREND ERFOLGT</small>."
+        ],
+        [
+            "<b>B</b><small>EIM</small> V<small>OGEL</small>-S<small>ÜNDOPFER GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST; IST IHM</small> <small>DER</small> K<small>OPF</small> <small>ABGEKNIFFEN WORDEN, SO IST ES UNTAUGLICH ZU WERDEN GEEIGNET</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST ODER DEM DIE</small> S<small>ÜHNE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Der Unreine erlangt nach dem Untertauchen völlige Reinheit erst nach Anbruch der Nacht u. nachdem er sein Opfer dargebracht hat.</i> <small>NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wenn es über Nacht liegen bleibt.</i>; <small>IST DAS</small> B<small>LUT GESPRENGT WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM, UND ES GIBT DABEI KEINE</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Da es dann Eigentum des Priesters ist.</i>.",
+            "<b>B</b><small>EIM</small> V<small>OGEL</small>-B<small>RANDOPFER GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST</small>. I<small>ST IHM</small> <small>DER</small> K<small>OPF</small> <small>ABGEKNIFFEN WORDEN, SO IST ES UNTAUGLICH ZU WERDEN GEEIGNET</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN; IST DAS</small> B<small>LUT AUSGEPRESST WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM, UND ES GIBT DABEI EINE</small> V<small>ERUNTREUUNG, BIS</small> <small>DIE</small> A<small>SCHE</small> <small>IN DEN</small> A<small>SCHENRAUM KOMMT</small>.",
+            "B<small>EI DEN ZU VERBRENNENDEN</small> F<small>ARREN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Deren Fleisch nicht gegessen u. mit Ausnahme der Opferteile auch nicht auf dem Altar dargebracht wurde; cf. Lev. 4,4ff, ib. V. 14ff. u. ib. 16,27.</i><small>UND DEN ZU VERBRENNENDEN</small> Z<small>IEGENBÖCKEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Deren Fleisch ebenfalls außerhalb des Tempels verbrannt wurde; cf. Lev. 16,27 u. Num. 15,24.</i><small>GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE GESCHLACHTET WORDEN, SO SIND SIE UNTAUGLICH ZU WERDEN GEEIGNET</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN; IST IHR</small> B<small>LUT GESPRENGT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND UNREINEM, UND ES GIBT BEI IHNEN EINE</small> V<small>ERUNTREUUNG, BIS DAS</small> F<small>LEISCH DURCHGEBRANNT IST</small>.",
+            "B<small>EIM</small> B<small>RANDOPFER GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST; IST ES GESCHLACHTET WORDEN, SO IST ES UNTAUGLICH ZU WERDEN GEEIGNET</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN; IST SEIN</small> B<small>LUT GESPRENGT WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM; ES GIBT KEINE</small> V<small>ERUNTREUUNG AN DER</small> H<small>AUT, WOHL ABER GIBT ES EINE</small> V<small>ERUNTREUUNG AM</small> F<small>LEISCHE, BIS ES IN DEN</small> A<small>SCHENRAUM KOMMT</small>.",
+            "B<small>EIM</small> S<small>ÜNDOPFER, BEIM</small> S<small>CHULDOPFER UND BEI DEN</small> H<small>EILSOPFERN DER</small> G<small>EMEINDE GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE GESCHLACHTET WORDEN, SO SIND SIE UNTAUGLICH ZU WERDEN GEEIGNET</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN; IST IHR BLUT GESPRENGT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM; ES GIBT KEINE</small> V<small>ERUNTREUUNG AM</small> F<small>LEISCHE, WOHL ABER GIBT ES EINE</small> V<small>ERUNTREUUNG AN DEN</small> O<small>PFERTEILEN, BIS SIE IN DEN</small> A<small>SCHENRAUM KOMMEN</small>.",
+            "B<small>EI DEN ZWEI</small> B<small>ROTEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Des Wochenfestes; cf. Lev. 23,17.</i><small>GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; HABEN SIE IM</small> O<small>FEN EINE</small> K<small>RUSTE BEKOMMEN, SO SIND SIE</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN UNTAUGLICH ZU WERDEN, UND MIT IHNEN DAS</small> O<small>PFER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die beiden Lämmer, die zu ihnen gehören; cf. ib. V. 20.</i><small>ZU SCHLACHTEN GEEIGNET; IST DAS</small> B<small>LUT DER</small> L<small>ÄMMER GESPRENGT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM, UND ES GIBT BEI IHNEN KEINE</small> V<small>ERUNTREUUNG</small>.",
+            "B<small>EIM</small> S<small>CHAUBROTE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Cf. Ex. 25,30.</i> <small>GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST; HAT ES IM</small> O<small>FEN EINE</small> K<small>RUSTE BEKOMMEN, SO IST ES</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN UNTAUGLICH ZU WERDEN, UND AUF DEN</small> T<small>ISCH AUFGESCHICHTET ZU WERDEN GEEIGNET;</small> SIND DIE S<small>CHALEN</small> W<small>EIHRAUCH</small> <small>DARGEBRACHT WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM, UND ES GIBT DABEI KEINE VERUNTREUUNG</small>.",
+            "B<small>EI DEN</small> S<small>PEISOPFERN GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE IM</small> D<small>IENST</small><small>GEFÄSSE GEHEILIGT WORDEN, SO SIND SIE UNTAUGLICH ZU AVERDEN GEEIGNET</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST, ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN;</small> IST DER H<small>AUFE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der vom Speisopfer abzuheben u. auf dem Altar darzubringen ist.</i><small>DARGEBRACHT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM; ES GIBT KEINE</small> V<small>ERUNTREUUNG BEIM</small> Z<small>URÜCKBLEIBENDEN, WOHL ABER GIBT ES EINE</small> V<small>ERUNTREUUNG BEIM</small> H<small>AUFEN, BIS ER IN DEN</small> A<small>SCIIEINRAUM KOMMT</small>.",
+            "<b>B</b><small>EIM</small> H<small>ALFEN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Der vom Speisopfer abzuheben u. auf dem Altar darzubringen ist.</i>, <small>DEM</small> W<small>EIHRAUCH, DEM</small> R<small>ÄUCHERWERK, DEM</small> S<small>PEISOPFER DER</small> P<small>RIESTER, DEM</small> S<small>PEISOPFER DES GESALBTEN</small> P<small>RIESTERS UND DEM</small> S<small>PEISOPFER ZUM</small> G<small>USSOPFER GIBT ES EINE</small> V<small>ERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND;</small> SIND SIE IM D<small>IENSTGEFÄSSE GEHEILIGT WORDEN, SO SIND SIE UNTAUGLICH ZU WERDEN GEEIGNET DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT IST ODER DEM DIE</small> S<small>ÜHNE NOCH FEHLT, UND DURCH DAS</small> Ü<small>BERNACHTEN; MAN IST IHRETWEGEN SCHULDIG WEGEN</small> Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>, V<small>ERWERFLICHES ABER GIBT ES BEI IHNEN NICHT</small>. D<small>IE</small> R<small>EGEL HIERBEI IST: BEI ALLEM, WOBEI ES EIN</small> E<small>RLAUBTMACHENDES</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Durch dessen Darbringung sie erlaubt werden, wie das Schlachtopfer durch das Blut od. das Speisopfer durch den Haufen.</i><small>GIBT, IST MAN WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM NICHT EHER SCHULDIG,</small> ALS BIS DAS E<small>RLAUBTMACHENDE DARGEBRACHT WORDEN IST, UND BEI ALLEM, WOBEI ES KEIN</small> E<small>RLAUBTMACHENDES</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Die selber durch die Darbringung erlaubt werden, wie die hier aufgezählten Dinge.</i><small>GIBT, IST MAN SCHULDIG WEGEN</small> Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM, SOBALD ES IM</small> D<small>IENST</small><small>GEFÄSSE GEHEILIGT WORDEN IST</small>, V<small>ERWERFLICHES ABER GIBT ES DABEI NICHT</small>."
+        ],
+        [
+            "<b>D</b><small>AS</small> J<small>UNGE EINES</small> S<small>ÜNDOPFERS, DAS</small> E<small>INGETAUSCHTE EINES</small> S<small>ÜNDOPFERS UND DAS</small> S<small>ÜNDOPFER, DESSEN</small> E<small>IGENTÜMER GESTORBEN IST, SIND VERENDEN ZU LASSEN</small>. D<small>AS DAS</small> J<small>AHR</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Seines Alters, innerhalb dessen es darzubringen ist.</i> <small>ÜBERSCHRITTEN HAT, DAS ABHANDEN GEKOMMEN WAR UND GEBRECHENBEHAFTET SICH EINFINDET, IST, WENN DER</small> E<small>IGENTÜMER BEREITS</small> S<small>ÜHNE ERLANGT HAT, VERENDEN ZU LASSEN, AUCH KANN ES NICHT UMGETAUSCHT WERDEN, UND MAN DARF ES NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG;</small> HAT DER E<small>IGENTÜMER</small> <small>NOCH KEINE</small> S<small>ÜHNE ERLANGT, SO IST ES WEIDEN ZU LASSEN, BIS ES EIN</small> G<small>EBRECHEN BEKOMMT, SODANN ZU VERKAUFEN UND FÜR DEN</small> E<small>RLÖS EIN ANDERES ZU KAUFEN, AUCH KANN ES UMGETAUSCHT WERDEN, UND ES GIBT DABEI EINE</small> V<small>ERUNTREUUNG</small>.",
+            "<b>W</b><small>ENN JEMAND</small> G<small>ELD FÜR SEIN</small> N<small>AZIROPFER ABGESONDERT HAT, SO DARF MAN ES NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG, WEIL JEDE</small> <small>EINZELNE</small> M<small>ÜNZE</small> <small>FÜR</small> H<small>EILSOPFER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Das vor dem Blutsprengen der Veruntreuung am Geheiligten nicht unterliegt (cf. supra Fol. 7b); der Naziräer hat auch ein solches darzubringen; cf. Num. 6,14.</i> <small>VERWENDET WERDEN KANN</small>. W<small>ENN ER GESTORBEN IST UND</small> G<small>ELD OHNE</small> B<small>ESTIMMUNG HINTERLASSEN HAT, SO FÄLLT ES DER FREIWILLIGEN</small> S<small>PENDENKASSE ZU; WENN</small> G<small>ELD MIT</small> B<small>ESTIMMUNG, SO IST DAS</small> G<small>ELD FÜR DAS</small> S<small>ÜNDOPFER IN DAS</small> S<small>ALZMEER ZU WERFEN UND MAN DARF ES NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG,</small> FÜR DAS G<small>ELD FÜR DAS</small> B<small>RANDOPFER IST EIN</small> B<small>RAISDOPFER ZU BRINGEN, UND ES GIBT DABEI EINE</small> V<small>ERUNTREUUNG, UND FÜR DAS</small> G<small>ELD FÜR DAS</small> H<small>EILSOPFER IST EIN</small> H<small>EILSOPFER ZU BRINGEN, DAS EINEN</small> T<small>AG ZU ESSEN IST UND DES</small> B<small>ROTES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das zum Heilsopfer gehört; cf. Lev. 7,12ff.</i> <small>NICHT BENÖTIGT</small>.",
+            "<b>R.</b> Š<small>IMO͑N SAGTE</small>: B<small>EIM</small> B<small>LUTE IST ES ANFANGS LEICHTER UND SPÄTER STRENGER, BEIM</small> G<small>USSOPFER ABER IST ES ANFANGS STRENGER UND SPÄTER LEICHTER</small>. B<small>EIM</small> B<small>LUTE GIBT ES ANFANGS KEINE</small> V<small>ERUNTREUUNG, KOMMT ES IN DEN</small> B<small>ACH</small> Q<small>IDRON, SO GIBT ES DABEI EINE</small> V<small>ERUNTREUUNG; BEIM</small> G<small>USSOPFER GIBT ES ANFANGS EINE</small> V<small>ERUNTREUUNG, KOMMT ES IN DEN</small> A<small>BFLUSSKANAL, SO GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG</small>.",
+            "<b>B</b><small>EI DER</small> E<small>NTASCHUNG DES INNEREN</small> A<small>LTARS UND DES</small> L<small>EUCHTERS DARF MAN DAVON NICHT NUTZNIESSEN, AUCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG</small>. W<small>ENN JEMAND DIE</small> E<small>NTASCHUNG</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die Handlung, den Wert derselben.</i><small>GEWEIHT HAT, SO GIBT ES DABEI VORHER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Bevor das Gebot ausgeübt worden ist. Das W. <span dir=\"rtl\">בתחלה</span> gehört, wie in der vorangehenden Mišna, zum folgenden Satze u. hat die gleiche Bedeutung. Dies der einfache Sinn unserer Mišna; alle anders lautenden Erklärungen sind nicht befriedigend u. nach diesen das W. <span dir=\"rtl\">בתחלה</span> störend.</i> <small>EINE</small> V<small>ERUNTREUUNG</small>. V<small>ON DEN</small> T<small>URTELTAUBEN, DIE DAS</small> A<small>LTER NOCH NICHT ERREICHT HABEN, UND DEN JUNGEN</small> T<small>AUBEN, DIE DAS</small> A<small>LTER ÜBERSCHRITTEN HABEN, DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES BEI IHNEN KEINE</small> V<small>ERUNTREUUNG</small>. <b>R.</b> Š<small>IMO͑N SAGTE</small>: B<small>EI DEN</small> T<small>URTELTAUBEN, DIE DAS</small> A<small>LTER NOCH NICHT ERREICHT HABEN, GIBT ES EINE</small> V<small>ERUNTREUUNG; VON DEN JUNGEN</small> T<small>AUBEN, DIE DAS</small> A<small>LTER ÜBERSCHRITTEN HABEN, DARF MAN NICHT NUTZMESSEN, JEDOCH GIBT ES BEI IHNEN KEINE</small> V<small>ERUNTREUUNG</small>.",
+            "<b>V</b><small>ON DER</small> M<small>ILCH DER</small> O<small>PFERTIERE UND DEN</small> E<small>IERN</small> <small>GEHEILIGTER</small> T<small>URTELTAUBEN DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES BEI IHNEN KEINE</small> V<small>ERUNTREUUNG</small>. D<small>IES GILT NUR VON</small> H<small>EILIGTÜMERN FÜR DEN</small> A<small>LTAR, BEI</small> H<small>EILIGTÜMERN FÜR DEN</small> T<small>EMPELREPARATURFONDS ABER GIBT ES, WENN MAN EINE</small> H<small>ENNE GEWEIHT HAT, EINE</small> V<small>ERUNTREUUNG BEI DIESER UND BEI IHREM</small> E<small>I, WENN EINE</small> E<small>SELIN, EINE</small> V<small>ERUNTREUUNG BEI DIESER UND IHRER</small> M<small>ILCH</small>.",
+            "<b>B</b><small>EI ALLEM, WAS FÜR DEN</small> A<small>LTAR GEEIGNET IST</small> UND NICHT FÜR DEN T<small>EMPELREPARATURFONDS, FÜR DEN</small> T<small>EMPELREPARATURFONDS UND NICHT FÜR DEN</small> A<small>LTAR, WEDER FÜR DEN</small> A<small>LTAR NOCH FÜR DEN</small> T<small>EMPELREPARATURFONDS, GIBT ES EINE</small> V<small>ERUNTREUUNG</small>. Z<small>UM</small> B<small>EISPIEL:</small> HAT JEMAND EINE Z<small>ISTERNE VOLL</small> W<small>ASSER, EINEN</small> M<small>ISTHAUFEN VOLL</small> D<small>ÜNGER, EINEN</small> T<small>AUBENSCHLAG VOLL</small> T<small>AUBEN,</small> EINEN B<small>AUM VOLL</small> F<small>RÜCHTE, ODER EIN</small> F<small>ELD VOLL</small> G<small>EWÄCHSE GEWEIHT,</small> SO GIBT ES EINE V<small>ERUNTREUUNG BEI DIESEN UND BEI DEM, WAS</small> D<small>ARINNEN;</small> WENN MAN ABER EINE Z<small>ISTERNE GEWEIHT HAT, UND SIE NACHHER MIT</small> W<small>ASSER GEFÜLLT WURDE, EINEN</small> M<small>ISTHAUFEN, UND ER NACHHER MIT</small> D<small>ÜNGER GEFÜLLT WURDE, EINEN</small> T<small>AUBENSCHLAG, UND ER NACHHER MIT</small> T<small>AUBEN GEFÜLLT WURDE, EINEN</small> B<small>AUM, UND ER NACHHER VOLL</small> F<small>RÜCHTE WURDE, ODER EIN</small> F<small>ELD, UND ES NACHHER VOLL</small> G<small>EWÄCHSE WURDE, SO GIBT ES EINE</small> V<small>ERUNTREUUNG BEI IHNEN SELBST, NICHT ABER BEI DEM, WAS IN IHNEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Sie sind Zuwachs des Geheiligten.</i>. R. J<small>OSE SAGTE</small>: W<small>ENN JEMAND EIN</small> F<small>ELD ODER EINEN</small> B<small>AUM GEWEIHT HAT, SO GIBT ES EINE</small> V<small>ERUNTREUUNG BEI DIESEN SELBST UND BEI IHREN</small> E<small>RZEUGNISSEN, WEIL SIE</small> E<small>RZEUGNISSE DES</small> G<small>EHEILIGTEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Er streitet nur hinsichtl. dieser beiden Fälle, weil der Zuwachs von diesen kommt, während er bei dem anderen von anderwärts kommt.</i> <small>SIND</small>. D<small>AS</small> J<small>UNGE VOM</small> V<small>IEH</small><small>ZEHNTEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Das profan ist.</i><small>DARF NICHT VOM</small> V<small>IEH</small><small>ZEHNTEN SAUGEN</small>; <small>MANCHE ABER SPENDEN SO</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Nach den Kommentaren: bei der Absonderung des Tieres schließen sie die Milch aus u. behalten sich vor, das Junge säugen zu lassen.</i>. D<small>AS</small> J<small>UNGE VON</small> O<small>PFERTIEREN DARF NICHT VON</small> O<small>PFERTIEREN SAUGEN; MANCHE ABER SPENDEN SO</small>. D<small>IE</small> L<small>OHNARBEITER DÜRFEN VON DEN</small> D<small>ÖRRFEIGEN DES</small> H<small>EILIGTUMS NICHT ESSEN, EBENSO</small> <small>NICHT</small> <small>DIE</small> <small>DRESCHENDE</small> K<small>UH VON DEN</small> W<small>ICKEN DES</small> H<small>EILIGTUMS</small>.",
+            "<b>W</b><small>ENN DIE</small> W<small>URZELN EINES</small> B<small>AUMES EINES</small> G<small>EMEINEN IN DAS</small> G<small>EBIET</small> <small>DES</small> H<small>EILIGTUMS ODER EINES DES</small> H<small>EILIGTUMS IN DAS</small> G<small>EBIET</small> <small>EINES</small> G<small>EMEINEN HINEINRAGEN, SO DARF MAN SIE NICHT NUTZNIESSEN, JEDOCH GIBT ES BEI IHNEN KEINE</small> V<small>ERUNTREUUNG</small>. V<small>ON EINER QUELLE, DIE AUS EINEM</small> F<small>ELDE DES</small> H<small>EILIGTUMS AUSGEHT, DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG; GELANGT SIE AUSSERHALB DES</small> F<small>ELDES, SO DARF MAN DAVON NUTZNIESSEN</small>. V<small>OM WASSER IM GOLDENEN</small> K<small>RUGE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Das für die Wasserprozession am Hüttenfeste reserviert wurde; cf. Suk. Fol. 48a.</i> <small>DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG</small>; <small>HAT MAN ES IN DIE</small> F<small>LASCHE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wodurch es geheiligt wird.</i><small>GETAN, SO GIBT ES DABEI EINE</small> V<small>ERUNTREUUNG</small>. V<small>ON DER</small> B<small>ACHWEIDE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Zur Ausschmückung des Altars am Hüttenfeste; cf. ib. Fol. 45a.</i><small>DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG</small>. R. E<small>LEA͑ZAR B.</small> R. Ç<small>ADOQ SAGTE</small>: B<small>EI DEN</small> A<small>LTEN WAR ES</small> B<small>RAUCH, DAVON IN IHRE</small> F<small>ESTSTRÄUSSE ZU TUN</small>.",
+            "<b>V</b><small>ON EINEM</small> N<small>ESTE AM</small> W<small>IPFEL EINES</small> B<small>AUMES DES</small> H<small>EILIGTUMS DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE</small> V<small>ERUNTREUUNG</small>. D<small>AS AUF EINER</small> A<small>ŠERA DARF MAN MIT EINER</small> S<small>TANGE HERUNTERSCHLAGEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Jedoch nicht auf den Baum steigen, um von diesem keinen Nutzen zu haben.</i>. H<small>AT JEMAND EINEN</small> W<small>ALD GEWEIHT, SO GIBT ES EINE</small> V<small>ERUNTREUUNG BEI ALLEM</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Was sich in diesem befindet.</i>.<b>W</b><small>ENN DIE</small> S<small>CHATZMEISTER</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Des Tempels, zur Verwendung für den Tempel.</i>H<small>OLZ GEKAUFT HABEN, SO GIBT ES EINE</small> V<small>ERUNTREUUNG BEIM</small> H<small>OLZE, NICHT ABER BEI DEN</small> H<small>OBELSPÄNEN UND NICHT BEIM</small> L<small>AUBE</small>."
+        ],
+        [
+            "<b>H</b><small>EILIGTÜMER FÜR DEIN</small> A<small>LTAR WERDEN MITEINANDER VEREINIGT</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Zum erforderlichen Quantum, dem Werte einer Peruta.</i> <small>HINSICHTLICH DER</small> V<small>ERUNTREUUNG UND UM SCHULDIG ZU SEIN WEGEN</small> V<small>ERWERFLICHEM</small>, Ü<small>BRIGGEBLIEBENEM UND</small> U<small>NREINEM</small>; H<small>EILIGTÜMER FÜR DEN</small> T<small>EMPELREPARATURFONDS WERDEN MIT EINANDER VEREINIGT</small>; H<small>EILIGTÜMER FÜR DEN</small> A<small>LTAR UND</small> H<small>EILIGTÜMER FÜR DEN</small> T<small>EMPELREPARATURFONDS WERDEN MIT EINANDER VEREINIGT HINSICHTLICH DER</small> V<small>ERUNTREUUNG</small>.",
+            "<b>F</b><small>ÜNF</small> D<small>INGE WERDEN BEIM</small> B<small>RANDOPFER MITEINANDER VEREINIGT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Zum strafbaren Quantum einer Olive.</i>: <small>DAS</small> F<small>LEISCH, DAS</small> F<small>ETT, DAS</small> M<small>EHL</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Zum Speisopfer, das, wie das folgende, zum Brandopfer gehört.</i>, <small>DER</small> W<small>EIN UND DAS ÖL</small>. S<small>ECHS BEIM</small> D<small>ANKOPFER: DAS</small> F<small>LEISCH, DAS</small> F<small>ETT, DAS</small> M<small>EHL, DER</small> W<small>EIN, DAS</small> Ö<small>L UND DAS</small> B<small>ROT</small>. D<small>IE</small> H<small>EBE, DIE</small> Z<small>EHNTHEBE, DIE</small> Z<small>EHNTHEBE VOM</small> D<small>EMAJ, DIE</small> T<small>EIGHEBE UND DIE</small> E<small>RSTLINGE WERDEN MITEINANDER VEREINIGT, UM ANDERES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Womit sie vermischt worden sind.</i> VERBOTEN<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Für einen Gemeinen.</i><small>ZU MACHEN, UND ZUR</small> V<small>ERPFLICHTUNG ZUM</small> F<small>ÜNFTEL</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Das ein Gemeiner, der davon gegessen, hinzuzufügen hat; cf. Lev. 5,16.</i>.",
+            "A<small>LLES</small> V<small>ERWERFLICHE WIRD MITEINANDER VEREINIGT, ALLES</small> Ü<small>BRIGGEBLIEBENE WIRD MITEINANDER VEREINIGT</small>. <b>A</b><small>LLE</small> Ä<small>SER WERDEN MITEINANDER VEREINIGT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Zum strafbaren Quantum einer Olive.</i>, <small>ALLE</small> E<small>KELTIERE WERDEN MITEINANDER VEREINIGT</small>.  <b>D</b><small>AS</small> B<small>LUT EINES</small> K<small>RIECHTIERES UND SEIN</small> F<small>LEISCH WERDEN MITEINAN DER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Hinsichtl. der Verunreinigung.</i><small>VEREINIGT</small>. R. J<small>EHOŠUA͑ SAGTE EINE</small> R<small>EGEL: GLEICHEN SIE EINANDER HINSICHTLICH DER</small> U<small>NREINHEIT</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der Dauer derselben; die Verunreinigung durch Aas u. Kriechtier währt einen Tag, die Unreinheit durch eine Leiche währt 7 Tage.</i><small>UND DES</small> Q<small>UANTUMS</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Leiche u. Aas verunreinigen bei Olivengröße, ein Kriechtier schon bei Linsengröße.</i>, <small>SO WERDEN SIE MITEINANDER VEREINIGT,</small> WENN HINSICHTLICH DER U<small>NREINHEIT UND NICHT HINSICHTLICH DES</small> Q<small>UANTUMS, HINSICHTLICH DES</small> Q<small>UANTUMS UND NICHT HINSICHTLICH DER</small> U<small>NREINHEIT, ODER WEDER HINSICHTLICH DER</small> U<small>NREINHEIT NOCH HINSICHTLICH DES</small> Q<small>UANTUMS, SO WERDEN SIE NICHT MITEINANDER VEREINIGT</small>.",
+            "<b>E</b><small>INE</small> S<small>PEISE, DIE DURCH EINE</small> H<small>AUPTUNREINHEIT</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Cf. Kel. I,1ff.</i><small>UNREIN GEWORDEN IST</small>, <small>UND EINE, DIE DURCH EINE ABSTAMMENDE</small> U<small>NREINHEIT</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cf. Kel. I,1ff.</i><small>UNREIN GEWORDEN IST, WERDEN MITEINANDER VEREINIGT, UM WIE DIE LEICHTERE VON BEIDEN ZU VERUNREINIGEN</small>.",
+            "A<small>LLE</small> S<small>PEISEN WERDEN MITEINANDER VEREINIGT, UM IM</small> Q<small>UANTUM EINES HALBEN</small> P<small>ERAS DEN</small> K<small>ÖRPER UNTAUGLICH</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Für den Genuß von heiligen Speisen.</i><small>ZU MACHEN,</small> ZU EINER S<small>PEISE FÜR ZWEI</small> M<small>AHLZEITEN FÜR EINEN</small> E͑<small>RUB, ZUM</small> Q<small>UANTUM EINES</small> E<small>IES HINSICHTLICH DER</small> V<small>ERUNREINIGUNGSFÄHIGKEIT</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Wobei dieses Quantum erforderlich ist. .</i><small>VON</small> S<small>PEISEN, ZUM</small> Q<small>UANTUM EINER</small> D<small>ÖRRFEIGE HINSICHTLICH DES</small> H<small>INAUSBRINGENS AM</small> S<small>ABBATH</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Aus einem Gebiete in ein anderes, was nur bei diesem Quantum strafbar ist; cf. Sab. Fol. 76b.</i>, <small>UND ZUM</small> Q<small>UANTUM EINER</small> D<small>ATTEL HINSICHTLICH DES</small> V<small>ERSÖHNUNGSTAGES</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> An dem das Essen u. das Trinken verboten ist; cf. Jom. Fol. 73b.</i>. A<small>LLE</small> G<small>ETRÄNKE WERDEN MITEINANDER VEREINIGT, UM IM</small> Q<small>UANTUM EINES</small> V<small>IERTELLOGS DEN</small> K<small>ÖRPER UNTAUGLICH</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Für den Genuß von heiligen Speisen.</i><small>ZU MACHEN UND ZU EINEM</small> M<small>UNDVOLL HINSICHTLICH DES</small> V<small>ERSÖHNUNGSTAGES</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> An dem das Essen u. das Trinken verboten ist; cf. Jom. Fol. 73b.</i>.",
+            "<b>U</b><small>NGEWEIHTES UND</small> M<small>ISCHSAAT (DES</small> W<small>EINBERGES</small>) <small>WERDEN MITEINANDER</small> <small>VEREINIGT</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Zum prozentualen Quantum, in welchem sie andere Früchte, unter die sie gekommen sind, verboten machen; cf. Orl. II,1.</i>. R. Š<small>IMO͑N SAGT, SIE WERDEN NICHT MITEINANDER VEREINIGT</small>. <b>K</b><small>LEIDERSTOFF UND</small> S<small>ACKSTOFF</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Ersteres aus Wolle, letzteres aus Haar.</i>, S<small>ACKSTOFF UND</small> L<small>EDER</small>, L<small>EDER UND</small> M<small>ATTE WERDEN ALLE MITEINANDER VEREINIGT</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Zur verunreinigungsfähigen Größe. Da bei diesen verschiedene Größen normiert sind (Kleiderstoff bei 3 Fingerbreiten, Sackstoff bei 4, Leder bei 5 u. Matte bei 6 Handbreiten), so erfolgt die Vereinigung erleichternd.</i>. R. Š<small>IMO͑N SAGTE</small>: A<small>US DEM</small> G<small>RUNDE, WEIL SIE ZUR</small> V<small>ERUNREINIGUNG ALS</small> S<small>ITZ</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Wenn ein Flußbehafteter darauf sitzt; cf. Lev. 15,2ff.</i><small>GEEIGNET SIND</small>."
+        ],
+        [
+            "sup&gt;i<b>W</b><small>ER VON</small> H<small>EILIGEM IM</small> W<small>ERTE EINER</small> P<small>ERUṬTA NIESSBRAUCHT HAT, HAT EINE</small> V<small>ERUNTREUUNG BEGANGEN, AUCH WENN ER ES</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> In seinem Werte.</i> <small>NICHT GEMINDERT HAT</small> – <small>SO</small> R. A͑<small>QIBA</small>. D<small>IE</small> W<small>EISEN SAGEN, BEI JEDER</small> S<small>ACHE, BEI DER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Durch die Benutzung.</i> <small>EINE</small> M<small>INDERUNG ZU ERFOLGEN PFLEGT, BEGEHT MAN EINE</small> V<small>ERUNTREUUNG, ERST WENN MAN SIE GEMINDERT HAT, UND BEI DER KEINE</small> M<small>INDERUNG ZU ERFOLGEN PFLEGT, BEGEHT MAN EINE</small> V<small>ERUNTREUUNG, SOBALD MAN EINEN</small> N<small>UTZEN HAT</small>. Z<small>UM</small> B<small>EISPIEL: LEGT</small> <small>EINE</small> F<small>RAU</small> <small>EINE</small> H<small>ALSKETTE UM DEN</small> H<small>ALS, EINEN</small> R<small>ING AN DIE</small> H<small>AND, ODER TRINKT SIE AUS EINEM GOLDENEN BECHER, SO BEGEHT SIE EINE VERUNTREUUNG, SOBALD SIE EINEN</small> N<small>UTZEN HAT; ZIEHT JEMAND EIN</small> H<small>EMD AN, HÜLLT ER SICH IN EIN</small> O<small>BERGEWAND, SPALTET ER MIT EINER AXT, SO BEGEHT ER EINE VERUNTREUUNG ERST WENN ER ES GEMINDERT HAT</small>. W<small>ER VON EINEM</small> S<small>ÜNDOPFER NIESSBRAUCHT, BEGEHT, WENN ES EIN LEBENDES IST, EINE</small> V<small>ERUNTREUUNG, ERST WENN ER ES MINDERT, UND WENN ES EIN TOTES IST, EINE</small> V<small>ERUNTREUUNG, SOBALD ER EINEN NUTZEN HAT</small>.",
+            "<b>W</b><small>ER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Von einer Sache, bei der es eine Wertminderung gibt.</i><small>EINE HALBE</small> P<small>ERUṬA MISSBRAUCHT UND UM EINE HALBE</small> P<small>ERUṬA</small> <small>DEN</small> W<small>ERT</small> <small>GEMINDERT HAT, ODER EINE</small> S<small>ACHE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Bei der es eine Minderung gibt.</i><small>IM</small> W<small>ERTE EINER</small> P<small>ERUṬA NIESSBRAUCHT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Aber nicht gemindert.</i><small>UND EINE ANDERE UM EINE</small> P<small>ERUṬA GEMINDERT HAT, BEGEHT EINE</small> V<small>ERUNTREUUNG NUR DANN, WENN ER VON DERSELBEN</small> S<small>ACHE EINE</small> P<small>ERUṬA NIESSBRAUCHT UND SIE UM EINE</small> P<small>ERUṬA GEMINDERT HAT</small>.",
+            "B<small>EIM</small> G<small>EHEILIGTEN GIBT ES KEINE</small> V<small>ERUNTREUUNG NACH EINER</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Ist einmal daran eine Veruntreuung begangen worden, so ist es profan.</i>, <small>NUR BEI EINEM</small> V<small>IEH UND EINEM</small> D<small>IENSTGERÄTE</small>. Z<small>UM</small> B<small>EISPIEL</small>: W<small>ENN EINER AUF EINEM</small> V<small>IEH GERITTEN IST, DANN EIN ANDERER DARAUF GERITTEN IST, UND WIEDER EIN ANDERER DARAUF GERITTEN IST, SO HABEN ALLE EINE</small> V<small>ERUNTREUUNG BEGANGEN; WENN EINER AUS EINEM GOLDENEN</small> B<small>ECHER GETRUNKEN HAT, DANN EIN ANDERER DARAUS GETRUNKEN HAT, UND WIEDER EIN ANDERER DARAUS GETRUNKEN HAT, SO HABEN ALLE EINE</small> V<small>ERUNTREUUNG BEGANGEN; WENN EINER VON EINEM</small> S<small>ÜNDOPFER</small> W<small>OLLE</small> <small>GERUPFT HAT, DANN EIN ANDERER GERUPFT HAT, UND WIEDER EIN ANDERER GERUPFT HAT, SO HABEN ALLE EINE</small> V<small>ERUNTREUUNG BEGANGEN</small>. R<small>ABBI SAGT, BEI ALLEM, WOBEI ES KEINE</small> A<small>USLÆSUNG GIBT, GEBE ES EINE</small> V<small>ERUNTREUUNG NACH EINER</small> V<small>ERUNTREUUNG</small>.",
+            "<b>H</b><small>AT JEMAND EINEN</small> S<small>TEIN ODER EINEN</small> B<small>ALKEN DES</small> H<small>EILIGTUMS GENOMFOL</small>. <small>MEN SO HAT ER KEINE</small> V<small>ERUNTREUUNG BEGANGEN;</small> GIBT ER IHN EINEM ANDEREN, SO BEGEHT ER EINE V<small>ERUNTREUUNG, DER ANDERE ABER BEGEHT KEINE</small> V<small>ERUNTREUUNG; BAUT ER IHN IN SEIN</small> H<small>AUS EIN, SO BEGEHT ER EINE</small> V<small>ERUNTREUUNG, ERST WENN ER DARUNTER IM</small> W<small>ERTE EINER</small> P<small>ERUṬA GEWOHNT HAT</small>. H<small>AT JEMAND EINE</small> P<small>ERUṬA DES</small> H<small>EILIGTUMS GENOMMEN, SO HAT ER KEINE</small> V<small>ERUNTREUUNG BEGANGEN; GIBT ER SIE EINEM ANDEREN, SO BEGEHT ER EINE</small> V<small>ERUNTREUUNG, DER ANDERE ABER BEGEHT KEINE</small> V<small>ERUNTREUUNG; GIBT ER SIE EINEM</small> B<small>ADEMEISTER, SO BEGEHT ER EINE</small> V<small>ERUNTREUUNG, AUCH WENN ER NICHT BADET, DENN DIESER SAGTE ZU IHM; DAS</small> B<small>ADEHAUS STEHT DIR OFFEN, GEH HINEIN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Der Nutzen besteht darin, daß das Badehaus ihm freisteht,</i><small>UND BADE</small>.",
+            "S<small>EIN</small> E<small>SSEN UND DAS</small> E<small>SSEN SEINES</small> N<small>ÄCHSTEN, SEINE</small> N<small>UTZNIESSUNG UND DIE</small> N<small>UTZNIESSUNG SEINES</small> N<small>ÄCHSTEN, SEIN</small> E<small>SSEN UND DIE</small> N<small>UTZNIESSUNG SEINES</small> N<small>ÄCHSTEN, SEINE</small> N<small>UTZNIESSUNG UND DAS</small> E<small>SSEN SEINES</small> N<small>ÄCHSTEN WERDEN MITEINANDER VEREINIGT, SELBST NACH LANGER</small> Z<small>EIT</small>."
+        ],
+        [
+            "<b>W</b><small>ENN ER ZU IHM</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Der Hausherr zum Beauftragten.</i><small>GESAGT HAT, DASS ER ES</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Geld des Heiligtums.</i><small>HIM AUS DER</small> F<small>ENSTERNISCHE ODER AUS DER</small> T<small>ASCHE HOLE, UND ER ES IHM GEHOLT HAT, SO HAT DER</small> H<small>AUSHERR DIE</small> V<small>ERUNTREUUNG BEGANGEN, SELBST WENN ER SAGT, ER HABE DIESEN GEMEINT, UND ER ES IHM AUS JENER GEHOLT HAT; WENN ER ABER ZU IHM GESAGT HAT, DASS ER ES IHM AUS DER</small> F<small>ENSTERNISCHE HOLE, UND DIESER ES IHM AUS DER</small> T<small>ASCHE GEHOLT HAT, ODER AUS DER</small> T<small>ASCHE, UND DIESER ES AUS DER</small> F<small>ENSTERNISCHE GEHOLT HAT, SO HAT DER</small> B<small>EAUFTRAGTE DIE</small> V<small>ERUNTREUUNG BEGANGEN</small>.",
+            "H<small>AT ER ES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Geld des Heiligtums zu einem Kramer. dafür etwas zu kaufen.</i><small>DURCH EINEN</small> T<small>AUBEN</small>, B<small>LÖDEN ODER</small> M<small>INDERJÄHRIGEN GESCHICKT, SO HAT, WENN SIE SEINEN</small> A<small>UFTRAG AUSGEFÜHRT HABEN, DER</small> H<small>AUSHERR DIE</small> V<small>ERUNTREUUNG BEGANGEN, WENN SIE ABER DEN</small> A<small>UFTRAG NICHT AUSGEFÜHRT HABEN, DER</small> K<small>RÄMER DIE</small> V<small>ERUNTREUUNG BEGANGEN</small>. W<small>ENN ER DURCH EINEN</small> V<small>OLLSINNIGEN GESCHICKT, UND BEVOR DIESER ZUM KRÄMER KAM, SICH ERINNERT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Daß es dem Heiligtume gehört.</i><small>HAT, SO BEGEHT DER</small> K<small>RÄMER DIE</small> V<small>ERUNTREUUNG, SOBALD ER ES AUSGIBT</small>. W<small>AS MACHE ER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Der Hausherr, um die Veruntreuung durch den Krämer zu verhüten. Nach anderer Erklärung, der Krämer, wenn das Geld bereits unter anderes gekommen ist.</i><small>NUN</small>? E<small>R NEHME EINE</small> P<small>ERUṬA ODER EIN</small> G<small>ERÄT UND SPRECHE: WO AUCH DIE</small> P<small>ERUṬA DES</small> H<small>EILIGTUMS SICH BEFINDET, SEI SIE DURCH DIESES AUSGEWEIHT</small>. H<small>EILIGES KANN NÄMLICH DURCH</small> G<small>ELD UND</small> G<small>ELDESWERT AUSGELÖST WERDEN</small>.",
+            "<b>W</b><small>ENN ER IHM</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Der Hausherr dem Beauftragten.</i><small>EINE PERUṬA</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Geld des Heiligtums.</i><small>GEGEBEN UND ZU IHM GESAGT HAT, DASS ER FÜR DIE</small> H<small>ÄLFTE</small> L<small>AMPEN UND FÜR DIE</small> H<small>ÄLFTE</small> D<small>OCHTE HOLE, UND DIESER HINGEGANGEN IST UND FÜR DIE GANZE</small> D<small>OCHTE ODER FÜR DIE GANZE</small> L<small>AMPEN GEHOLT HAT, ODER ER ZU IHM GESAGT HAT, DASS ER FÜR DIE GANZE</small> L<small>AMPEN ODER FÜR DIE GANZE</small> D<small>OCHTE HOLE, UND ER HINGEGANGEN IST UND FÜR DIE</small> H<small>ÄLFTE</small> L<small>AMPEN UND FÜR DIE</small> H<small>ÄLFTE</small> D<small>OCHTE GEHOLT HAT, SO HABEN BEIDE KEINE</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der Hausherr nicht, weil sein Auftrag nicht ausgeführt worden ist, u. der Beauftragte ebenfalls nicht, weil auf seine Veruntreuung nur eine halbe Peruta entfällt.</i><small>BEGANGEN</small>. H<small>AT ER ABER ZU IHM GESAGT, DASS ER IHM FÜR DIE</small> H<small>ÄLFTE</small> L<small>AMPEN AUS DIESER</small> S<small>TELLE UND FÜR DIE</small> H<small>ÄLFTE</small> D<small>OCHTE AUS JENER</small> S<small>TELLE HOLE, UND DIESER HINGEGANGEN IST UND IHM</small> L<small>AMPEN AUS DER FÜR</small> D<small>OCHTE</small> <small>GENANNTEN</small> S<small>TELLE UND</small> D<small>OCHTE AUS DER FÜR</small> L<small>AMPEN</small> <small>GENANNTEN</small> S<small>TELLE GEHOLT HAT, SO HAT DER</small> B<small>EAUFTRAGTE DIE</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Er hat gegen den Auftrag gehandelt u. eigenmächtig die ganze Peruta veruntreut.</i><small>BEGANGEN</small>.",
+            "W<small>ENN ER IHM ZWEI</small> P<small>ERUṬAS GEGEBEN UND ZU IHM GESAGT HAT, DASS ER GEHE UND IHM EINEN</small> E<small>TROG HOLE, UND DIESER HINGEGANGEN IST UND IHM FÜR EINE EINEN</small> E<small>TROG UND FÜR EINE EINEN</small> G<small>RANATAPFEL GEHOLT HAT, SO HABEN BEIDE DIE</small> V<small>ERUNTREUUNG BEGANGEN</small>. R. J<small>EHUDA SAGT, DER</small> H<small>AUSHERR HABE KEINE</small> V<small>ERUNTREUUNG BEGANGEN, DENN ER KANN ZU IHM SAGEN: ICH WOLLTE EINEN GROSSEN</small> E<small>TROG HABEN, DU ABER HAST MIR EINEN KLEINEN ODER SCHLECHTEN GEHOLT</small>. W<small>ENN ER IHM EINEN</small> G<small>OLDDENAR GEGEBEN UND ZU IHM GESAGT HAT, DASS ER GEHE</small> <small>UND IHM EIN</small> H<small>EMD HOLE,</small> UND DIESER HINGEGANGEN IST UND IHM FÜR DREI<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wohl Sela͑, von denen 6 auf einen Golddenar gehen.</i> <small>EIN</small> H<small>EMD UND FÜR DREI EIN</small> O<small>BERKLEID GEHOLT HAT, SO HABEN BEIDE DIE</small> V<small>ERUNTREUUNG BEGANGEN</small>; R. J<small>EHUDA SAGT, DER</small> H<small>AUSHERR HABE KEINE</small> V<small>ERUNTREUUNG BEGANGEN, DENN ER KANN ZU IHM SAGEN: ICH WOLLTE EIN GROSSES</small> H<small>EMD HABEN, DU ABER HAST MIR EIN KLEINES ODER SCHLECHTES GEHOLT</small>.",
+            "<b>W</b><small>ENN JEMAND EINEM</small> G<small>ELDWECHSLER</small> G<small>ELD</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Geld des Heiligtums.</i><small>IN</small> V<small>ERWAHRUNG GEGEBEN HAT, SO DARF DIESER ES, WENN EINGEBUNDEN, NICHT BENUTZEN, DAHER HAT ER, WENN ER ES AUSGEGEBEN HAT, EINE</small> V<small>ERUNTREUUNG BEGANGEN, UND IST ES LOSE, SO DARF ER ES BENUTZEN, DAHER HAT ER, WENN ER ES AUSGEGEBEN HAT, KEINE</small> V<small>ERUNTREUUNG BEGANGEN; WENN ABER EINEM</small> P<small>RIVATMANN, SO DARF ER ES, OB SO ODER SO, NICHT BENUTZEN, DAHER HAT ER, WENN ER ES AUSGEGEBEN HAT, EINE</small> V<small>ERUNTREUUNG BEGANGEN</small>. E<small>IN KRÄMER GLEICHT EINEM</small> P<small>RIVATMANNE</small> - <small>SO</small> R. M<small>EÍR</small>;. J<small>EHUDA SAGT, EINEM</small> G<small>ELDWECHSLER</small>.",
+            "W<small>ENN EINEM EINE</small> P<small>ERUṬA DES</small> H<small>EILIGTUMS IN DEN</small> B<small>EUTEL GEKOMMEN IST, ODER WENN ER GESAGT HAT: EINE</small> P<small>ERUṬA IN DIESEM</small> B<small>EUTEL SEI HEILIG, SO HAT ER, SOBALD ER DIE ERSTE AUSGEGEBEN HAT, EINE</small> V<small>ERUNTREUUNG BEGANGEN – SO</small> R. A͑<small>QIBA; DIE</small> W<small>EISEN SAGEN, ERST WENN ER DEN GANZEN</small> B<small>EUTEL AUSGEGEBEN HAT</small>. J<small>EDOCH PFLICHTET</small> R. A͑<small>QIBA DEN</small> W<small>EISEN BEI, DASS, WENN ER GESAGT HAT: EINE</small> P<small>ERUṬA AUS DIESEM</small> B<small>EUTEL SEI HEILIG, ER DAS</small> G<small>ELD</small> <small>NACH UND NACH AUSGEBEN DÜRFE, BIS ER DEN GANZEN</small> B<small>EUTEL AUSGEGEBEN HAT</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Erst dann hat er eine Veruntreuung begangen.</i>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/English/William Davidson Edition - English.json

@@ -0,0 +1,77 @@
+{
+    "language": "en",
+    "title": "Mishnah Meilah",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<b>Offerings of the most sacred order that</b> were disqualified before their blood was sprinkled on the altar, e.g., if <b>one slaughtered them in the south</b> of the Temple courtyard, and not in the north as required, are subject to the following <i>halakha</i>: One is liable for <b>misusing them,</b> i.e., one who derives benefit from them must bring a guilt offering and pay the principal and an additional one-fifth of their value. If he improperly <b>slaughtered them in the south</b> of the courtyard <b>and</b> properly <b>collected their blood in the north, or</b> even if he properly slaughtered them <b>in the north</b> of the courtyard <b>but</b> improperly <b>collected their blood in the south,</b> although the more significant rite was performed improperly, one is liable for misuse if he derives benefit from the animals. The same <i>halakha</i> that applies if the location of the sacrificial rites was altered likewise applies if the time of those rites was altered. Accordingly, if <b>one</b> properly <b>slaughtered</b> them <b>during the day and</b> improperly <b>sprinkled</b> their blood <b>at night,</b> or if he improperly slaughtered them <b>at night and</b> properly <b>sprinkled</b> their blood <b>during the day,</b> one is liable for misuse if he derives benefit from the animals. <b>Or</b> in a case <b>where one slaughtered them</b> with the intent to partake of their meat or sprinkle their blood <b>beyond its</b> designated <b>time,</b> rendering it <i>piggul</i>, <b>or outside its</b> designated <b>area,</b> disqualifying the offering, he is liable for <b>misusing them</b> if he derives benefit from the animals. <b>Rabbi Yehoshua stated a principle</b> with regard to misuse of disqualified sacrificial animals: With regard to <b>any</b> sacrificial animal <b>that had a period of fitness to the priests</b> before it was disqualified, one is <b>not</b> liable for <b>misusing it.</b> Misuse applies specifically to items consecrated to God, which are not permitted for human consumption at all. Once the offering was permitted for consumption by the priests, it is no longer in that category. <b>And</b> with regard to <b>any</b> sacrificial animal <b>that did not have a period of fitness for the priests</b> before it was disqualified, one is liable for <b>misusing it</b> if he derives benefit from it, as it remained consecrated to God throughout. <b>Which is</b> the sacrificial animal <b>that had a period of fitness for the priests?</b> This category includes a sacrificial animal <b>whose</b> meat <b>remained overnight</b> after its blood was presented on the altar and therefore came to have the status of <i>notar</i> and was therefore disqualified, <b>and</b> one <b>that</b> was disqualified when it <b>became ritually impure, and</b> one <b>that left</b> the Temple courtyard and was thereby disqualified. All of these disqualifications transpired after consumption of the sacrificial meat was permitted, and therefore one who derives benefit from these offerings is not liable for misuse. <b>And which is</b> the sacrificial animal <b>that did not have a period of fitness for the priests?</b> It is a sacrificial animal <b>that was slaughtered</b> with the intent to partake of it or sprinkle its blood <b>beyond its</b> designated <b>time,</b> or <b>outside its</b> designated <b>area, or</b> one <b>that</b> those <b>unfit</b> for Temple service <b>collected and sprinkled its blood.</b> All of these disqualifications took effect before consumption of the sacrificial meat was permitted. The offerings therefore remain consecrated to God, and one is liable for misuse if he derives benefit from them.",
+            "The mishna presents a dispute with regard to the status of offerings of the most sacred order, which normally are not subject to the <i>halakhot</i> of misuse once their blood has been sprinkled and they have been permitted to the priests. The case of the mishna is <b>the meat of offerings of the most sacred order,</b> whose consumption is permitted from the moment their blood was sprinkled, <b>that left</b> the Temple courtyard <b>before the sprinkling of the blood,</b> and then reentered the courtyard. <b>Rabbi Eliezer says:</b> The sprinkling of this blood does not permit its consumption by the priests. Consequently, one is liable for <b>misusing it. And</b> he is <b>not liable for</b> eating <b>it due to</b> violation of the prohibitions of <b><i>piggul</i>,</b> if he partook of it after it was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, <b>or</b> of <b><i>notar</i>,</b> if he partook of the meat after it remained overnight, <b>or</b> of partaking of the meat while <b>ritually impure.</b> <b>Rabbi Akiva says:</b> The sprinkling is effective despite the fact that the meat left the Temple courtyard and was disqualified, and therefore one is <b>not</b> liable for <b>misusing it.</b> Likewise, other <i>halakhot</i> that apply to offerings whose blood was sprinkled apply to it, <b>and</b> consequently <b>one is liable for</b> eating <b>it due to</b> violation of the prohibitions of partaking of meat that is <b><i>piggul</i>, or <i>notar</i>, or</b> remained overnight, <b>or</b> of partaking of the meat while <b>ritually impure.</b> <b>Rabbi Akiva said,</b> in support of his opinion: <b>But</b> there is the case of <b>one who designated</b> an animal as <b>his sin offering and it was lost, and he designated another</b> animal <b>in its stead, and thereafter the first</b> sin offering <b>was found and both of them are standing</b> fit for sacrifice. If he slaughtered both animals at the same time and sprinkled the blood of one of them, which means that the second was disqualified as a leftover sin offering, the question arises as to the status of the meat of the second animal with regard to the <i>halakhot</i> of misuse. <b>Is it not</b> the case that <b>just as</b> the <b>blood</b> of the animal whose blood was sprinkled <b>exempts its meat from</b> liability for its misuse, <b>so</b> too <b>it exempts the meat of the other</b> animal? Since he could have chosen to sprinkle the blood of either animal, they are considered as though they were one offering. If so, one may learn from there by an <i>a fortiori</i> inference with regard to the case of sprinkling the blood of meat that left the courtyard and returned: <b>If</b> the sprinkling of <b>its blood exempted the meat of the other</b> animal <b>from</b> the <i>halakhot</i> of <b>misuse,</b> it is only <b>right that it</b> should <b>exempt its own meat</b> that left the courtyard.",
+            "The mishna adds that just as Rabbi Eliezer and Rabbi Akiva disagree as to whether the sprinkling of blood exempts meat that left the courtyard from liability for its misuse, so too, they disagree with regard to <b>the sacrificial portions of offerings of lesser sanctity</b> consumed on the altar <b>that left</b> the Temple courtyard <b>before the sprinkling of the blood.</b> The dispute is whether the subsequent sprinkling of the blood generates liability for misuse of those portions. <b>Rabbi Eliezer says:</b> The sprinkling of the blood is completely ineffective in rendering those portions consecrated to the Lord. Consequently, one is <b>not</b> liable for <b>misusing them. And</b> similarly, <b>one is not liable for their</b> consumption <b>due to</b> violation of the prohibitions of <b><i>piggul</i>, <i>notar</i>, or</b> of partaking of meat while <b>ritually impure. Rabbi Akiva says:</b> The sprinkling is effective, and therefore one is liable for <b>misusing them. And</b> likewise, <b>one is liable for its</b> consumption <b>due to</b> violation of the prohibitions of <b><i>piggul</i>, <i>notar</i>, or</b> of partaking of the meat while <b>ritually impure.</b>",
+            "With regard to establishing liability for misuse of consecrated items, <b>there is</b> an aspect of <b>leniency and</b> an aspect of <b>stringency in the act</b> of sprinkling the <b>blood of offerings of the most sacred order. But</b> with regard to the sprinkling of the blood <b>in</b> the case of <b>offerings of lesser sanctity,</b> it contains <b>in its entirety</b> aspects of <b>stringency,</b> i.e., there are only aspects of stringency. <b>How so?</b> The status of <b>offerings of the most sacred order</b> is that <b>before the sprinkling of blood, one is</b> liable <b>for misusing their sacrificial portions</b> that are to be burned on the altar, <b>and for</b> misusing <b>the meat</b> that is to be eaten by the priests. Since the meat is prohibited prior to sprinkling the blood, it is in the category of items consecrated to God, which are subject to the <i>halakhot</i> of misuse. <b>After the sprinkling of the blood</b> of offerings of the most sacred order, <b>one is</b> still liable <b>for misuse of their sacrificial portions,</b> as they remain prohibited to be eaten and are in the category of items consecrated to God, <b>but one is not</b> liable <b>for misuse of the meat,</b> as it is now permitted for consumption by the priests. This explains how there is an aspect of leniency in the sprinkling of the blood of offerings of the most sacred order. By contrast, <b>for</b> consumption of both <b>this,</b> the sacrificial portions, <b>and that,</b> the meat, after the sprinkling of the blood, <b>one is liable</b> to receive <i>karet</i> <b>due to</b> violation of the prohibition against consumption of <b><i>piggul</i>,</b> and the prohibition against consumption of <b><i>notar</i>, and</b> the prohibition against consumption of sacrificial meat while <b>ritually impure.</b> Consequently, <b>the act of</b> sprinkling <b>blood of offerings of the most sacred order</b> is <b>found</b> to contain an aspect of <b>leniency and</b> an aspect of <b>stringency.</b> <b>But with regard to</b> the sprinkling of the blood of <b>offerings of lesser sanctity, all of their</b> aspects are of <b>stringency. How so?</b> The status of <b>offerings of lesser sanctity</b> is that <b>before the sprinkling of</b> the <b>blood, one is not</b> liable for <b>misuse, not for</b> their <b>sacrificial portions nor for the meat. After the sprinkling of</b> the <b>blood, one is</b> liable for <b>misuse of</b> their <b>sacrificial portions, but one is not</b> liable for <b>misuse of the meat.</b> This explains how the sprinkling of the blood in the case of offerings of lesser sanctity causes a stringency in terms of the <i>halakhot</i> of misuse. And <b>for</b> consumption of both <b>this,</b> the sacrificial portions, <b>and that,</b> the meat, after the sprinkling of the blood, <b>one is liable</b> to receive <i>karet</i> <b>due to</b> violation of the prohibition against consumption of <b><i>piggul</i>,</b> and of the prohibition against consumption of <b><i>notar</i>, and</b> of the prohibition against consumption of sacrificial meat while <b>ritually impure.</b> Consequently, in <b>the act of</b> sprinkling the <b>blood of offerings of lesser sanctity,</b> it is <b>found</b> that <b>all of their</b> aspects are of <b>stringency.</b>"
+        ],
+        [
+            "<b>One</b> who derives benefit <b>from a bird sin offering is</b> liable for <b>misuse</b> of consecrated property <b>from</b> the moment <b>that it was consecrated.</b> Once the nape of its neck <b>was pinched, it was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one</b> who was ritually impure <b>who immersed</b> in a ritual bath <b>that day</b> and is waiting for nightfall for the purification process to be completed, <b>and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering to complete his purification process, e.g., a <i>zav</i> and a leper, who are not yet permitted to partake of sacrificial meat; <b>and through</b> it being <b>left overnight,</b> i.e., if its blood was not sprinkled before sunset. Once <b>its blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. But there is no</b> liability for <b>misuse</b> of consecrated property, because after the blood is sprinkled it is permitted for priests to partake of its meat and it is no longer consecrated exclusively to God.",
+            "<b>One is</b> liable for <b>misusing a bird burnt offering from</b> the moment <b>that it was consecrated.</b> When the nape of its neck <b>was pinched, it was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed</b> in a ritual bath <b>that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>its blood was squeezed out, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. And</b> as it may not be eaten, <b>one is</b> liable for <b>its misuse until it leaves to the place of the ashes,</b> where it is burned.",
+            "<b>One is</b> liable for <b>misuse of bulls that are burned and goats that are burned from</b> the moment <b>that they were consecrated.</b> Once <b>they were slaughtered, they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>its blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. And one is</b> liable for <b>its misuse</b> even when it is <b>in the place of the ashes, until the flesh has been</b> completely <b>scorched.</b>",
+            "<b>One is</b> liable for <b>misuse of the burnt offering from</b> the moment <b>that it was consecrated.</b> Once <b>it was slaughtered it was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>its blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. And one is not</b> liable for <b>misuse of the hides, but one is</b> liable for <b>misuse of the flesh until it leaves to the place of the ashes.</b>",
+            "<b>One is</b> liable for <b>misuse of a sin offering, and a guilt offering, and communal peace offerings from</b> the moment <b>that they were consecrated.</b> Once <b>they were slaughtered they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>their blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>them, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. One is not</b> liable for <b>misuse of the flesh, but one is</b> liable for <b>misuse of their sacrificial portions,</b> i.e., the portions that are to be consumed on the altar, <b>until they leave to the place of the ashes.</b>",
+            "<b>One is</b> liable for <b>misuse of the two loaves</b> brought on the festival of <i>Shavuot</i> <b>from</b> the moment <b>that they were consecrated.</b> Once <b>they formed a crust, they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight, and</b> they are rendered eligible <b>to slaughter with them the</b> accompanying <b>offering</b> of the two lambs. Once <b>the blood of</b> the <b>lambs is sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating the loaves, <b>due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of consecrated food while <b>ritually impure. And they are not</b> subject to the <i>halakhot</i> of <b>misuse,</b> as at that point their consumption is permitted.",
+            "<b>One is</b> liable for <b>misuse of the shewbread,</b> which is arranged on the Golden Table in the Sanctuary each Shabbat, <b>from</b> the moment <b>that it was consecrated.</b> Once <b>it formed a crust in the oven</b> it assumes the status of bread and its halakhic status is like that of offerings of the most sacred order after the animal was slaughtered, in that <b>it was rendered susceptible to disqualification through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and</b> it is rendered eligible <b>for arrangement upon the Table</b> in the Sanctuary. Once <b>the bowls</b> of frankincense brought with the shewbread of the previous week <b>were sacrificed, one is liable</b> to receive <i>karet</i> <b>for</b> eating the loaves <b>due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of consecrated food while <b>ritually impure. But it is not</b> subject to the <i>halakhot</i> of <b>misuse,</b> as at that point its consumption is permitted.",
+            "<b>One is</b> liable for <b>misuse of the meal offerings from</b> the moment <b>that they were consecrated.</b> Once <b>they were consecrated</b> through placement of the flour <b>in</b> a service <b>vessel, they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> <b>Once the handful</b> taken from the meal offering <b>was sacrificed, one is liable</b> to receive <i>karet</i> <b>for</b> eating the meal offering <b>due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of consecrated food while <b>ritually impure. And one is not</b> liable for <b>misuse of the remainder</b> of the meal offering, which is eaten by the priests, <b>but one is</b> liable for <b>misuse of the handful</b> that is sacrificed, <b>until it leaves to the place of the ashes.</b>",
+            "The mishna lists sacrificial items that are consumed in their entirety on the altar and of which the priests have no share. <b>One is</b> liable for <b>misuse of the handful</b> taken from the meal offering, <b>and the frankincense</b> burned with the handful on the altar, <b>and the incense</b> burned each day on the golden altar in the Sanctuary, <b>and the meal offering of priests,</b> from which a handful is not taken but which is burned in its entirety, <b>and the meal offering of the anointed priest,</b> i.e., the High Priest, <b>and the meal offering</b> sacrificed with the <b>libations</b> that accompany offerings. In all these cases, one is liable for misuse <b>from</b> the moment <b>that they were consecrated</b> through declaration. Once <b>one consecrated them</b> by placing them <b>in</b> the appropriate service <b>vessel,</b> each <b>was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed</b> in a ritual bath <b>that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight, and one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>notar</i>, and due to</b> the prohibition of partaking of it while <b>ritually impure; but there is no</b> liability for <b><i>piggul</i> in</b> each of these cases. <b>This is the principle</b> that applies to <i>piggul</i>: With regard to <b>any</b> consecrated item <b>that has permitting factors,</b> i.e., there is another item whose sacrifice renders it permitted for consumption by the altar or by an individual, <b>one is not liable due to</b> violation of the prohibition of <b><i>piggul</i>, and</b> the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of it while <b>ritually impure, until they sacrifice</b> the <b>permitting factors.</b> <b>And</b> with regard to <b>any</b> item <b>that does not have permitting factors,</b> e.g., the handful and the frankincense, as they render other items permitted whereas no other items are needed to render them permitted, <b>once one sanctified</b> them <b>in the</b> appropriate service <b>vessel, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of it while <b>ritually impure; but there is no</b> liability for <b><i>piggul</i> in</b> those cases."
+        ],
+        [
+            "This mishna, which also appears in tractate <i>Temura</i>, deals with the five sin offerings left to die. It is cited here because of its relevance to the <i>halakhot</i> of misuse. The mishna first mentions three of those offerings: <b>The offspring of a sin offering, and</b> an animal that is <b>the substitute for a sin offering,</b> whether or not the owners achieved atonement by means of another offering, <b>and a sin offering whose owners have died</b> before the offering was sacrificed, <b>shall die.</b> <b>And</b> the other two sin offerings left to die are the sin offering <b>whose year</b> since birth <b>passed</b> and is therefore unfit for sacrifice, <b>and</b> a sin offering <b>that was lost and</b> when it was <b>found</b> it was <b>blemished,</b> with regard to which the <i>halakhot</i> are as follows: <b>If</b> the sin offering was found <b>after the owner achieved atonement</b> through the sacrifice of another animal as a sin offering, then the blemished animal <b>shall die, and it does not render</b> a non-sacred animal exchanged for it <b>a substitute,</b> as it is has neither inherent sanctity, which would make it fit for sacrifice on the altar, nor sanctity that inheres in its value. <b>And</b> one <b>may not derive benefit</b> from the found animal <i>ab initio</i>, <b>but</b> if he derived benefit from the animal he is <b>not</b> liable for its <b>misuse.</b> <b>And if</b> the animal whose year passed was found <b>before the owner achieved atonement,</b> the found animal <b>shall graze until it becomes blemished [<i>shetista’ev</i>],</b> at which point it may not be sacrificed; <b>and it shall be sold and</b> the owner <b>shall purchase another</b> animal <b>with</b> the <b>money</b> received from <b>its</b> sale. The animal that was found blemished may be sold immediately, and the owner shall purchase another animal with the money received from its sale. In both cases, the animal <b>renders</b> a non-sacred animal exchanged for it <b>a substitute,</b> and one who derives benefit from it is liable for <b>misusing it.</b>",
+            "In the case of a nazirite <b>who designated money for</b> the three offerings he is obligated to bring upon completion of <b>his naziriteship,</b> a sin offering, a burnt offering, and a peace offering, but he did not specify which money was designated for which offering, since it is not clear what the money is intended for, one <b>may not derive benefit</b> from the money <i>ab initio</i>, <b>but</b> if he derived benefit from the money he is <b>not</b> liable for its <b>misuse.</b> This is <b>due to</b> the fact <b>that all</b> the money <b>is fit</b> for purchase of the <b>peace offering,</b> for which one is liable for misuse only after its blood is sprinkled, and therefore there is no liability for its misuse. If the nazirite <b>died and he had undesignated funds,</b> meaning he did not specify which money was for each of the three offerings, all the money <b>will be allocated for</b> purchase of communal <b>gift</b> offerings. If the nazirite died and he had <b>specified money,</b> the <b>money</b> specified for purchase <b>of</b> the <b>sin offering shall go to the Dead Sea</b> for disposal, because one <b>may not derive benefit</b> <i>ab initio</i> from the money of a sin offering whose owner has died. But if it was not disposed of, <b>and</b> one derived benefit from the money, he is <b>not</b> liable for its <b>misuse.</b> With the <b>money</b> specified for purchase <b>of</b> the <b>burnt offering, one shall bring</b> a gift <b>burnt offering, and one is liable for misusing</b> the funds. With the <b>money</b> specified for purchase <b>of</b> the <b>peace offering, one shall bring</b> a gift <b>peace offering.</b> Although it is a gift offering, the restrictions of the peace offering of the naziriteship apply, <b>and</b> therefore it is <b>eaten for one day</b> and that same night, not the standard two days and one night of a regular peace offering. <b>And</b> nevertheless the peace offering <b>does not require</b> the bringing of the <b>loaves</b> that accompany the peace offering of naziriteship, as it is written with regard to the loaves: “And shall place them on the hands of the nazirite” (Numbers 6:19), and in this case the nazirite is dead.",
+            "<b>Rabbi Shimon says:</b> With regard to misuse of <b>the blood</b> of offerings that is to be sprinkled on the altar, the <i>halakha</i> is <b>lenient</b> with regard to the status of the blood <b>at the outset and stringent at its conclusion.</b> With regard to misuse of the wine of the <b>libations</b> that accompany the offerings, the <i>halakha</i> is <b>stringent</b> with regard to the status of the wine <b>at their outset and lenient at their conclusion.</b> The mishna explains: With regard to <b>blood, at its outset,</b> before it is sprinkled on the altar, <b>one is not liable for misusing</b> it; but once its remainder has been poured on the base of the altar and it <b>emerges</b> via the canal that runs through the Temple <b>to the Kidron Valley</b> at the foot of the Temple Mount, <b>one is liable for misusing it.</b> With regard to <b>libations, at their outset,</b> from the moment they were consecrated, <b>one</b> is liable for <b>misusing them,</b> but once <b>they</b> have <b>descended to the drainpipes</b> built into the altar and which extend beneath it, through which the libations flowed out of the Temple, <b>one is no</b> longer liable for <b>misusing them,</b> as their mitzva was fulfilled and therefore their sanctity has ceased.",
+            "With regard to <b>the removal of ash</b> from <b>the inner altar</b> to the place where the ashes lifted from the outer altar are deposited, <b>and</b> similarly with regard to the wicks of <b>the Candelabrum,</b> one <b>may not derive benefit</b> from them <i>ab initio</i>; <b>but</b> if one derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> In the case of <b>one who consecrates anew</b> the <b>ash</b> that has been <b>removed,</b> he is liable for <b>misusing it.</b> With regard to <b>doves whose time</b> of fitness for sacrifice <b>has not arrived,</b> as they are too young, <b>and pigeons whose time</b> of fitness for sacrifice <b>has passed,</b> as they are too old, one <b>may not derive benefit</b> from them <i>ab initio</i>; <b>but</b> if one derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> mishna The previous mishna teaches that one may not derive benefit from doves whose time of fitness for sacrifice has not arrived and from pigeons whose time of fitness for sacrifice has passed, but one who derived benefit from them is not liable for their misuse. <b>Rabbi Shimon</b> disagrees with this ruling and <b>says:</b> With regard to <b>doves whose time</b> of fitness for sacrifice <b>has not arrived,</b> one is liable for <b>misusing them.</b> With regard to <b>pigeons whose time</b> of fitness for sacrifice <b>has passed,</b> one <b>may not derive benefit</b> <i>ab initio</i>, <b>but</b> if one derived benefit from them he is <b>not</b> liable for their <b>misuse.</b>",
+            "With regard to <b>the milk of sacrificial</b> animals <b>and the eggs of</b> sacrificial <b>doves,</b> one <b>may not derive benefit</b> from them <i>ab initio</i>, <b>but</b> if one derived benefit from them after the fact he is <b>not</b> liable for their <b>misuse.</b> <b>In what</b> case <b>is this statement,</b> that if one derived benefit from the eggs or milk of sacrificial animals, he is not liable for their misuse, <b>said?</b> It is stated <b>in</b> the case of <b>sacrificial</b> animals offered on the <b>altar,</b> as their eggs and milk are not brought to the altar and therefore they are considered distinct from the offerings themselves. <b>But</b> this is not the <i>halakha</i> <b>in</b> the case of animals that are not sacrificed and are <b>consecrated</b> only <b>for Temple maintenance.</b> For example, if one <b>consecrated a hen</b> he is liable for <b>misusing it and for</b> misusing <b>its egg;</b> if one consecrated <b>a donkey</b> he is liable for <b>misusing it and for</b> misusing <b>its milk,</b> as the animal and its milk, and likewise the hen and its eggs, are both consecrated for Temple maintenance and are deemed a single unit.",
+            "With regard to <b>any</b> consecrated item <b>that is fit for</b> sacrifice on <b>the altar</b> <b>but is not</b> fit <b>for Temple maintenance,</b> or if it is fit <b>for Temple maintenance but not for</b> sacrifice on <b>the altar,</b> or fit <b>neither for the altar nor for Temple maintenance,</b> nevertheless one is liable for <b>misusing it.</b> The mishna clarifies each of these categories: Fit for Temple maintenance but not for sacrifice on the altar, <b>how so?</b> In a case where <b>one consecrated a cistern full of water,</b> the water is not fit for sacrifice on the altar, as only water from the Siloam pool is used for the altar. Nevertheless, it is fit for Temple maintenance, e.g., to knead clay with it for use in reinforcing the walls of the Temple. What is the case of an item fit neither for the altar nor for Temple maintenance? If one consecrated <b>garbage</b> dumps <b>full of manure,</b> the place and its contents are fit neither for the altar nor for Temple maintenance. Rather, they are sold and the money received from the sale is donated to the Temple. What is the case of an item fit for sacrifice on the altar but not fit for Temple maintenance? If one consecrated <b>a dovecote full of pigeons,</b> the pigeons are fit for the altar while the dovecote is not fit even for Temple maintenance. Or if one consecrated <b>a tree full of fruit,</b> as the fruit is fit for the altar whereas the tree is not fit even for Temple maintenance. For example, grapes are fit for the altar as wine, but the vines are not fit for Temple maintenance, as they are too flimsy for construction. Another case where the consecrated item is fit for neither the altar nor Temple maintenance is <b>a field full of grass.</b> In all those cases, one is liable for <b>misusing</b> both <b>them and that which is within</b> them, as those that are unfit for use in the Temple will be sold and their money will be used for the altar or for Temple maintenance. <b>But if one consecrated</b> an empty <b>cistern and it was subsequently filled with water,</b> or if one consecrated an empty <b>garbage</b> dump <b>and it was subsequently filled with manure,</b> or an empty <b>dovecote and it was subsequently filled with pigeons,</b> or <b>a tree</b> without fruit <b>and it was subsequently filled with fruit, or</b> an empty <b>field and it was subsequently filled with grass;</b> in all these cases one is liable for <b>misusing them but</b> one is <b>not</b> liable for <b>misusing that which is within</b> them. There is no misuse with regard to enhancements that developed in consecrated property. <b>Rabbi Yosei</b> disagrees in two of the above cases and <b>says:</b> In the case of <b>one who consecrates the</b> empty <b>field</b> in which grass grew <b>or the</b> empty <b>tree</b> on which fruit grew, he is liable for <b>misusing</b> both <b>them and their growth, because these are growths of consecrated</b> property, despite the fact that they grew there only after the property was consecrated. Apropos the growths of consecrated property, the mishna states that <b>an offspring</b> born <b>to a tithed</b> animal before it was tithed <b>may not</b> be given to <b>suckle from the tithed</b> mother, as it is a non-sacred animal that may not be allowed to derive benefit from consecrated property. <b>And</b> there are <b>others</b> who <b>stipulate</b> in <b>this</b> manner, i.e., that the consecration does not apply to the milk. The same is true of the <b>offspring of sacrificial</b> animals born to them before their consecration; they <b>may not suckle from the sacrificial</b> animal. <b>And</b> in this case as well, there are <b>others</b> who <b>stipulate</b> in <b>this</b> manner, i.e., to enable the offspring to suckle. <b>The laborers,</b> who are generally permitted to eat the food of their employer, <b>may not eat from consecrated dried figs,</b> if they work with Temple produce. Rather, they can buy food with the money they are paid. <b>And likewise, a cow</b> working with consecrated property, e.g., threshing Temple produce, may not eat <b>from consecrated vetch [<i>mikarshinei</i>].</b>",
+            "With regard to <b>the roots of</b> the non-sacred <b>tree of an ordinary person that enter into consecrated</b> land, <b>and</b> the roots of <b>a consecrated</b> tree <b>that enter into</b> the non-sacred land <b>of an ordinary person,</b> one <b>may not derive benefit</b> from them <i>ab initio</i>, <b>but</b> if he derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> With regard to water of <b>a spring</b> that flows in a non-sacred field but <b>which emerges from</b> that field and flows <b>into a consecrated field,</b> when it is in the consecrated field one <b>may not derive benefit</b> from it <i>ab initio</i>, <b>but</b> if one derived benefit from it he is <b>not</b> liable for its <b>misuse.</b> Once the spring <b>emerges outside</b> the consecrated field <b>one may derive benefit from</b> the water. With regard to <b>the water that</b> was drawn from the Siloam pool <b>into</b> the <b>golden jug,</b> which was not consecrated as a service vessel, to bring it to the altar for libation on the festival of <i>Sukkot</i>, one <b>may not derive benefit</b> from the water <i>ab initio</i>, as it was drawn for use in the Temple service. <b>But</b> if one derived benefit from it he is <b>not</b> liable for its <b>misuse,</b> since it was not consecrated in a service vessel. Once <b>one places</b> the water from the jug for libation <b>into the flask,</b> which is a service vessel, the water is consecrated and he is liable for <b>misusing</b> the water. With regard to the <b>willow</b> branches that are placed on the sides of the altar on the festival of <i>Sukkot</i>, before their placement one <b>may not derive benefit</b> from them <i>ab initio</i>, <b>but</b> if he derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> After their placement their mitzva has been fulfilled, and therefore at that time one may derive benefit from the willow branches <i>ab initio</i>. <b>Rabbi Elazar, son of Rabbi Tzadok, says: The elders were accustomed to derive benefit from</b> the willow branches even before their placement on the sides of the altar, by cutting small branches for use <b>in their <i>lulav</i>,</b> in fulfillment of the mitzva of the four species.",
+            "With regard to a bird’s <b>nest that is atop the consecrated tree,</b> one <b>may not derive benefit</b> from it <i>ab initio</i>, <b>but</b> if one derived benefit from it he is <b>not</b> liable for its <b>misuse.</b> In order to acquire a bird’s nest <b>that is</b> atop <b>a tree worshipped as idolatry,</b> from which one may not derive benefit even by climbing it, <b>one should dislodge</b> the nest from its place by striking it <b>with a pole.</b> In the case of <b>one who consecrates</b> his <b>forest, one is</b> liable for <b>misusing</b> everything <b>in the entire</b> forest. In the case of <b>the</b> Temple <b>treasurers who purchased</b> non-sacred <b>logs</b> to use for repairs in the Temple, one is liable for <b>misusing the wood</b> itself, <b>but</b> one is <b>not</b> liable for <b>misusing</b> the <b>sawdust, nor</b> is he liable <b>for</b> the <b>leaves [<i>baneviyya</i>]</b> that fall from the log, as the treasurers purchased for the Temple only those materials fit for use in its construction."
+        ],
+        [
+            "All items <b>consecrated</b> to be sacrificed on the <b>altar join together</b> to constitute the measure with regard to liability <b>for misuse</b> of consecrated property, which is deriving benefit equivalent to one <i>peruta</i>. <b>And</b> they join together <b>to</b> constitute an olive-bulk, which is the measure that renders one <b>liable due to</b> violation of the prohibitions of <b><i>piggul</i>, or <i>notar</i>, or</b> partaking of the item while <b>ritually impure.</b> All items <b>consecrated</b> for <b>Temple maintenance join together</b> to constitute the measure with regard to liability for misuse. <b>Both</b> items <b>consecrated</b> to be sacrificed on the <b>altar and</b> items <b>consecrated</b> for <b>Temple maintenance join together</b> to constitute the measure with regard to liability <b>for misuse.</b>",
+            "<b>Five items in the burnt offering</b> and the accompanying meal offering and libation <b>join together</b> to constitute the one <i>peruta</i> measure with regard to liability for misuse, and the olive-bulk measure with regard to liability for <i>piggul</i>, <i>notar</i>, and partaking of sacrificial foods while ritually impure. They are: <b>The flesh; the fat</b> of the burnt offering that is sacrificed on the altar; <b>the fine flour</b> of the accompanying meal offering; <b>the wine</b> of the accompanying libation; <b>and the oil</b> of the accompanying meal offering. <b>And there are six</b> items <b>in the thanks offering</b> that join together: <b>The flesh, the fat, the fine flour, the wine, the oil, and the loaves</b> accompanying the thanks offering. Teruma<b>, and <i>teruma</i> of the tithe, and <i>teruma</i> of the tithe of doubtfully tithed produce [<i>demai</i>], and <i>ḥalla</i>, and first fruits</b> all <b>join together with one another</b> to constitute the requisite measure <b>to prohibit</b> a mixture with non-sacred produce, <b>and</b> to form the requisite measure of an olive-bulk that serves <b>to</b> render one <b>obligated for their</b> consumption in payment <b>of</b> an additional <b>one-fifth</b> over and above the principal. ",
+            "<b>All</b> the pieces of sacrificial meat that are <b><i>piggul</i> join together with one another</b> to constitute the olive-bulk measure for liability, <b>and all</b> sacrificial meat that is <b><i>notar</i> joins together with one another</b> to constitute the olive-bulk measure for liability. <b>All animal carcasses,</b> whose consumption is prohibited and which transmit impurity through contact with them and through carrying, <b>join together with one another</b> to constitute the requisite olive-bulk measure. <b>And all repugnant creatures join together with one another</b> to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact, and to render one who consumes it liable to receive lashes. <b>The blood of</b> one of <b>the</b> eight <b>creeping animals</b> listed in the Torah <b>and</b> their <b>flesh join together</b> to constitute the lentil-bulk measure to impart impurity. <b>Rabbi Yehoshua stated a principle:</b> With regard to <b>any</b> items <b>whose impurity,</b> in terms of degree and duration, <b>and measure</b> to impart impurity, <b>are equal,</b> e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, <b>they join together</b> to constitute the requisite measure. Rabbi Yehoshua continued: By contrast, with regard to items whose <b>impurity</b> is equal <b>but</b> their <b>measure</b> is <b>not</b> equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose <b>measure</b> is equal <b>but whose impurity</b> is <b>not</b> equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal <b>neither in</b> terms of <b>their impurity</b> nor in terms of <b>their measure, they do not join together</b> to constitute the requisite measure. ",
+            "Sacrificial meat that is <b><i>piggul</i> and</b> sacrificial meat that is <b><i>notar</i> do not join together</b> to constitute the requisite measure of an olive-bulk, <b>due to</b> the fact <b>that they</b> belong to <b>two</b> separate <b>categories</b> of prohibition. The flesh of the carcass of <b>the creeping animal and</b> the flesh of <b>the animal carcass, and likewise</b> the flesh of <b>the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity,</b> not <b>even for the</b> more <b>lenient of the two</b> impurities, i.e., the impurity that requires the greater measure. <b>The food that became ritually impure</b> through contact <b>with a primary source of ritual impurity,</b> thereby assuming first-degree ritual impurity, <b>and</b> the food <b>that became ritually impure</b> through contact <b>with a secondary source of ritual impurity,</b> thereby assuming second-degree ritual impurity, <b>join together</b> to constitute the requisite measure of an egg-bulk <b>to transmit impurity in accordance with the</b> more <b>lenient of the two,</b> i.e., second-degree ritual impurity. ",
+            "<b>All the</b> ritually impure <b>foods join together</b> to constitute the requisite measure <b>to disqualify the body [<i>hageviyya</i>]</b> of one who eats <b>half of a half-loaf-bulk [<i>peras</i>]</b> of the impure foods from partaking of <i>teruma</i>. Likewise, all foods join together to constitute the requisite measure <b>of food</b> sufficient for <b>two meals, to</b> establish <b>a joining of</b> Shabbat <b>boundaries; and</b> to form the requisite measure <b>of an egg-bulk, to render</b> an item <b>impure</b> with <b>the ritual impurity of food; and</b> to form the measure <b>of</b> a dried <b>fig-bulk,</b> which establishes liability <b>for carrying out</b> food on <b>Shabbat; and</b> to form the volume <b>of a large date,</b> which establishes liability for eating <b>on Yom Kippur. All the liquids join together</b> to constitute the requisite measure <b>to disqualify the body of</b> one who drinks <b>a quarter-<i>log</i></b> of ritually impure liquid from partaking of <i>teruma</i>; <b>and</b> to constitute the measure <b>of a cheekful,</b> which establishes liability for drinking <b>on Yom Kippur.</b> ",
+            "<b>The fruit of a tree during the first three years after its planting [<i>orla</i>]</b> (see Leviticus 19:23), <b>and diverse kinds,</b>i.e., grain sown <b>in a vineyard</b> (see Deuteronomy 22:9) <b>join together</b> to constitute the requisite measure to prohibit a mixture that they are mixed into. This applies when the volume of the permitted produce is less than two hundred times the prohibited produce. <b>Rabbi Shimon says: They do not join together.</b> A garment must be at least three by three handbreadths in order to become a primary source of ritual impurity, by means of ritual impurity imparted by the treading of a <i>zav</i>. A sack made from goats’ hair must be at least four by four handbreadths, while an animal hide must be five by five, and a mat six by six. <b>The garment and the sack, the sack and the hide,</b> and <b>the hide and the mat all join together</b> to constitute the requisite measure to become ritually impure in accordance with the material of the greater measure. <b>Rabbi Shimon said: What is the reason</b> that they join together, despite the fact that their requisite measures are not equal? <b>Because</b> all the component materials <b>are fit to become ritually impure</b> through the ritual impurity imparted <b>to a seat</b> upon which a <i>zav</i> sits, as they can each be used to patch a saddle or saddlecloth. Since the measure of all these materials is equal in the case of a <i>zav</i>, they join together for other forms of ritual impurity as well."
+        ],
+        [
+            "<b>One who derives benefit equal to</b> the value of <b>one <i>peruta</i> from a consecrated item, even though he did not damage</b> it, is <b>liable for</b> its <b>misuse;</b> this is <b>the statement of Rabbi Akiva. And the Rabbis say:</b> With regard to <b>any</b> consecrated <b>item that has</b> the potential to be <b>damaged,</b> one is <b>not liable for misuse until he</b> causes it one <i>peruta</i> of <b>damage; and</b> with regard to an item <b>that does not have</b> the potential to be <b>damaged, once he derives benefit</b> from it he is <b>liable for misuse.</b> The mishna elaborates: <b>How so?</b> If a woman <b>placed</b> a consecrated gold <b>chain [<i>ketala</i>] around her neck,</b> or a gold <b>ring on her hand,</b> i.e., her finger, or if <b>one drank from</b> a consecrated <b>gold cup,</b> since they are not damaged through use, <b>once he derives benefit</b> equal to the value of one <i>peruta</i> from them, he is <b>liable for misuse.</b> If <b>one wore</b> a consecrated <b>robe, covered</b> himself <b>with</b> a consecrated <b>garment,</b> or <b>chopped</b> wood <b>with</b> a consecrated <b>ax,</b> he is <b>not liable for misuse until he</b> causes them one <i>peruta</i> of <b>damage.</b> <b>One who derives benefit from a sin offering while it is alive</b> is <b>not liable for misuse until he</b> causes it one <i>peruta</i> of <b>damage. When it is dead, once he derives benefit</b> equal to the value of <b>one <i>peruta</i></b> from it, he is <b>liable for misuse.</b>",
+            "If <b>one derived benefit</b> equal <b>to half</b> of <b>a <i>peruta</i></b> from a consecrated item <b>and caused</b> it <b>half of a <i>peruta</i> of damage, or if he derived benefit</b> equal to <b>the value of one <i>peruta</i> from</b> a consecrated <b>item</b> that has the potential to be damaged <b>and caused damage of the value of one <i>peruta</i> to another</b> consecrated <b>item</b> but derived no benefit from it, he is exempt. The reason is that <b>one is not liable for misuse until he derives benefit of the value of one <i>peruta</i></b> from a consecrated item <b>and causes damage of the value of one <i>peruta</i> to one,</b> i.e., the same <b>item.</b>",
+            "One is liable for <b>misuse after misuse in consecrated items only</b> in the case of <b>an animal and</b> in the case of <b>service vessels.How so?</b> If <b>one rode upon</b> a sacrificial <b>animal, and another</b> person <b>came and rode</b> upon that animal, <b>and</b> yet <b>another came and rode</b> upon it as well, <b>all of them are liable for misuse</b> of the animal. In the case of service vessels, if <b>one drank from a gold cup, and another came and drank</b> from that cup, <b>and</b> yet <b>another</b> individual <b>came and drank</b> from it, <b>all of them are liable for misuse</b> of the cup. If <b>one removed</b> wool <b>from a sin offering, and another came and removed</b> wool from that animal, <b>and</b> yet <b>another</b> person <b>came and removed</b> wool from it, <b>all of them are liable for misuse</b> of the animal. <b>Rabbi</b> Yehuda HaNasi <b>says:</b> With regard to <b>any</b> consecrated <b>item that is not subject to redemption, there is</b> liability for <b>misuse after misuse with regard to it.</b>",
+            "In a case where <b>one took</b> for his use <b>a consecrated stone or a beam, that</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he gave</b> the stone or the beam <b>to another, he is liable for</b> its <b>misuse and the other</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he built</b> the stone or the beam <b>into his house, he is not liable for</b> its <b>misuse until he resides beneath it</b> and derives benefit equal to <b>the value of one <i>peruta</i></b> from it. If <b>one took</b> for his use <b>a consecrated <i>peruta</i>, that</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he gave</b> the <i>peruta</i> <b>to another, he is liable for</b> its <b>misuse and the other</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he gave</b> the <i>peruta</i> <b>to a bathhouse attendant [<i>levallan</i>], although he did not bathe, he is liable for misuse</b> of the <i>peruta</i>. The reason is <b>that</b> at the moment he receives the <i>peruta</i>, the attendant in effect <b>says to</b> the owner of the <i>peruta</i>: <b>The bathhouse is open before you, enter and bathe.</b> The benefit derived from that availability is worth one <i>peruta</i>.",
+            "<b>One’s consumption</b> of half of a <i>peruta</i> of consecrated food <b>and another’s consumption</b> of half of a <i>peruta</i> of consecrated food that the first person fed him; and likewise <b>one’s benefit</b> of half of a <i>peruta</i> derived from a consecrated item <b>and another’s benefit</b> of half of a <i>peruta</i> derived from a consecrated item that the first person provided him; and similarly <b>one’s consumption and another’s benefit</b> derived or <b>one’s benefit</b> derived <b>and another’s consumption,</b> all these <b>join together</b> to constitute the requisite measure of one <i>peruta</i> for liability for misuse, <b>and</b> that is the <i>halakha</i> <b>even if much time</b> has passed between these various acts of consumption and deriving of benefit."
+        ],
+        [
+            "With regard to <b>an agent who performed his agency</b> properly, if he was tasked to make use of a particular item, and the one who appointed him forgot that it was a consecrated item, <b>the homeowner,</b> who appointed him, <b>is liable for misuse</b> of the consecrated item, as the agent acted on his behalf. Contrary to other cases of agency, where the guiding principle is that there is no agency in the performance of a transgression, and the agent is liable, in this case there is agency, and the homeowner is liable for the action of the agent. But if he <b>did not perform his agency</b> properly, <b>the agent is liable for misuse</b> of the consecrated item, as once the agent deviates from his agency, he ceases to be an agent, and his actions are attributable to him. <b>How so?</b> If the homeowner <b>said to</b> the agent: <b>Give meat to the guests, and he gave them liver;</b> or if he said: Give them <b>liver, and he gave them meat, the agent is liable for misuse</b> of the consecrated item, as he deviated from his agency. If the homeowner <b>said to</b> the agent: <b>Give them</b> meat, <b>a piece</b> for this guest and <b>a piece</b> for that guest, <b>and</b> the agent <b>says:</b> Each of you <b>take two</b> pieces, <b>and</b> each of the guests <b>took three</b> pieces, <b>all of them are liable for misuse.</b> The homeowner is liable for their consumption of the first piece of meat, as with regard to that piece his instructions were fulfilled. The agent is liable for the second piece, which he added to the instructions of the homeowner. Finally, the guests are liable for the third piece, which they took at their own initiative beyond the instructions of the agent. If the homeowner <b>said to</b> the agent: <b>Bring me</b> this item or this money <b>from the window</b> in the wall <b>or from the chest [<i>hadeluskema</i>], and</b> the agent obeyed and <b>brought</b> it <b>to him</b> from the place that he instructed him, <b>even though the homeowner said: In my heart,</b> my desire was <b>only</b> that he should bring me the item <b>from that</b> other place, <b>and</b> as <b>he brought</b> it <b>from</b> this place he did not fulfill my instructions, nevertheless <b>the homeowner is liable for misuse</b> if the item or money is consecrated, as the agent did in fact fulfill his instructions. <b>But</b> if the homeowner <b>said to</b> the agent: <b>Bring me</b> this item or this money <b>from the window</b> in the wall, <b>and</b> the agent <b>brought</b> it <b>to him from the chest; or</b> if the homeowner said to the agent: Bring me this item or this money <b>from the chest, and</b> the agent <b>brought</b> it <b>to him from the window, the agent is liable for misuse.</b>",
+            "In a case where the homeowner <b>sent</b> consecrated money <b>in the hand of a deaf-mute, an imbecile, or a minor,</b> who lack halakhic competence and cannot be commissioned as agents, in order to purchase an item from a storekeeper, <b>if they performed his agency, the homeowner is liable for misuse,</b> as his instructions were fulfilled. If <b>they did not perform his agency</b> but purchased a different item from the storekeeper, <b>the storekeeper is liable for misuse.</b> If the homeowner <b>sent</b> the money <b>in the hand of</b> a halakhically <b>competent</b> person <b>and</b> the homeowner <b>remembered</b> that the money was consecrated <b>before</b> the agent <b>reached the storekeeper, the storekeeper is liable for misuse when he spends</b> the money for his personal use. The homeowner is exempt from liability for misuse, because once he remembers that the money is consecrated his misuse is no longer unwitting, and one is liable to bring an offering for misuse only for unwitting misuse of consecrated property. <b>What shall</b> the homeowner <b>do</b> in a case where he remembers that the money is consecrated, in order to prevent the storekeeper from liability for misuse? <b>He takes one <i>peruta</i> or a vessel and says:</b> The <b>consecrated <i>peruta</i>, wherever it may be, is desacralized with this</b> <i>peruta</i> or vessel. The <i>peruta</i> is thereby desacralized, <b>as a consecrated item is desacralized with money and with</b> an item that has <b>the equivalent</b> value of <b>money.</b> The result is that the storekeeper spends non-sacred money.",
+            "If the homeowner <b>gave</b> the agent <b>one</b> consecrated <b><i>peruta</i></b> and <b>said to him: Bring me lamps [<i>nerot</i>] with one-half of it and wicks with one-half of it, and</b> the agent <b>went and brought him wicks with the entire</b> <i>peruta</i>, <b>or lamps with the entire</b> <i>peruta</i>; <b>or</b> in a case <b>where</b> the homeowner <b>said to</b> the agent: <b>Bring me lamps with the entire</b> <i>peruta</i> <b>or wicks with the entire</b> <i>peruta</i>, <b>and</b> the agent <b>went and brought</b> him <b>lamps with one-half of it and wicks with one-half of it, both of them are not liable</b> for misuse of the <i>peruta</i>. In both cases, the homeowner is exempt because his instructions were fulfilled only with regard to half of a <i>peruta</i>, and the agent is exempt as he spent only half of a <i>peruta</i> on his own initiative. <b>But if</b> the homeowner <b>said to</b> the agent: <b>Bring me lamps from such and such place with one-half of</b> the <i>peruta</i> <b>and wicks from such and such place with one-half of</b> the <i>peruta</i>, <b>and</b> the agent <b>went and brought him lamps from the place</b> that he designated for <b>wicks, and wicks from the place</b> that he designated for <b>lamps, the agent is liable for misuse,</b> as he deviated from the homeowner’s instructions by the sum of an entire <i>peruta</i>.",
+            "If the homeowner <b>gave</b> the agent <b>two</b> consecrated <b><i>perutot</i>, and said to him: Go and bring me an <i>etrog</i>, and he went and brought him an <i>etrog</i> with one</b> <i>peruta</i> <b>and a pomegranate with one</b> <i>peruta</i>, <b>both of them are liable for misuse.</b> The homeowner is liable because his agency was performed with the sum of one <i>peruta</i>, and the agent is liable because he deviated from the homeowner’s instructions with one <i>peruta</i>. <b>Rabbi Yehuda says: The homeowner is not liable for misuse, as he</b> can <b>say to</b> the agent: <b>I was seeking a large <i>etrog</i></b> worth two <i>perutot</i>, <b>and you brought me a small, inferior</b> <i>etrog</i> worth one <i>peruta</i>. If the homeowner <b>gave</b> the agent a consecrated <b>gold dinar,</b> which is worth twenty-five silver dinars, as four silver dinars constitute a <i>sela</i>; <b>and said to</b> the agent: <b>Go and bring me a robe,</b> <b>and</b> the agent <b>went and brought him a robe with three</b> <i>sela</i> <b>and a cloak with three</b> <i>sela</i>, <b>both of them are liable for misuse.</b> The homeowner is liable because his agency was performed with the purchase of the robe for three <i>sela</i>, and the agent is liable because he deviated from the homeowner’s instructions by purchasing the cloak. <b>Rabbi Yehuda says:</b> The <b>homeowner is not liable for misuse, as he</b> can <b>say to</b> the agent: <b>I was seeking a large robe</b> worth a gold dinar <b>and you brought me a small, inferior</b> robe worth three <i>sela</i>, i.e., twelve silver dinars.",
+            "With regard to <b>one who deposits</b> consecrated <b>money with a money changer, if</b> the money <b>is bound,</b> the money changer <b>may not use it. Therefore, if</b> the money changer <b>spent</b> the money, <b>he is liable for</b> its <b>misuse.</b> If the money <b>was unbound he may use it,</b> and <b>therefore if</b> the money changer <b>spent</b> the money, <b>he is not liable for</b> its <b>misuse.</b> By contrast, if one deposited money <b>with a homeowner, whether</b> it <b>is bound or whether</b> it <b>is unbound,</b> the one with whom it was deposited <b>may not use it,</b> and <b>therefore if he spent</b> the money, <b>he is liable for misuse.</b> In this regard, the halakhic status of <b>a storekeeper is like</b> that of <b>a homeowner;</b> this is <b>the statement of Rabbi Meir. Rabbi Yehuda says:</b> The halakhic status of a storekeeper is <b>like</b> that of <b>a money changer.</b>",
+            "If <b>a consecrated <i>peruta</i> fell into one’s purse,</b> in which there were non-sacred <i>perutot</i>, <b>or</b> in a case <b>where one said: One <i>peruta</i> in this purse is consecrated, once he spent the first</b> <i>peruta</i> from the purse for non-sacred purposes, <b>he is liable for</b> its <b>misuse.</b> This is <b>the statement of Rabbi Akiva. And the Rabbis say:</b> He is not liable for misuse <b>until he spends</b> all the <i>perutot</i> <b>in the entire purse,</b> as only then is it certain that he spent the consecrated <i>peruta</i>. <b>And Rabbi Akiva concedes to the Rabbis in</b> a case where <b>one says: One <i>peruta</i> from</b> the coins in <b>this purse is consecrated, that he may continue spending</b> the <i>perutot</i> in the purse for non-sacred purposes and becomes liable for misuse only <b>once he spends</b> all the <i>perutot</i> <b>in the entire purse.</b> His formulation indicates that his desire was that the final remaining <i>peruta</i> in the purse would be consecrated, and therefore one is liable for misuse only when he spends that <i>peruta</i>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/English/merged.json

@@ -0,0 +1,73 @@
+{
+    "title": "Mishnah Meilah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Meilah",
+    "text": [
+        [
+            "<b>Offerings of the most sacred order that</b> were disqualified before their blood was sprinkled on the altar, e.g., if <b>one slaughtered them in the south</b> of the Temple courtyard, and not in the north as required, are subject to the following <i>halakha</i>: One is liable for <b>misusing them,</b> i.e., one who derives benefit from them must bring a guilt offering and pay the principal and an additional one-fifth of their value. If he improperly <b>slaughtered them in the south</b> of the courtyard <b>and</b> properly <b>collected their blood in the north, or</b> even if he properly slaughtered them <b>in the north</b> of the courtyard <b>but</b> improperly <b>collected their blood in the south,</b> although the more significant rite was performed improperly, one is liable for misuse if he derives benefit from the animals. The same <i>halakha</i> that applies if the location of the sacrificial rites was altered likewise applies if the time of those rites was altered. Accordingly, if <b>one</b> properly <b>slaughtered</b> them <b>during the day and</b> improperly <b>sprinkled</b> their blood <b>at night,</b> or if he improperly slaughtered them <b>at night and</b> properly <b>sprinkled</b> their blood <b>during the day,</b> one is liable for misuse if he derives benefit from the animals. <b>Or</b> in a case <b>where one slaughtered them</b> with the intent to partake of their meat or sprinkle their blood <b>beyond its</b> designated <b>time,</b> rendering it <i>piggul</i>, <b>or outside its</b> designated <b>area,</b> disqualifying the offering, he is liable for <b>misusing them</b> if he derives benefit from the animals. <b>Rabbi Yehoshua stated a principle</b> with regard to misuse of disqualified sacrificial animals: With regard to <b>any</b> sacrificial animal <b>that had a period of fitness to the priests</b> before it was disqualified, one is <b>not</b> liable for <b>misusing it.</b> Misuse applies specifically to items consecrated to God, which are not permitted for human consumption at all. Once the offering was permitted for consumption by the priests, it is no longer in that category. <b>And</b> with regard to <b>any</b> sacrificial animal <b>that did not have a period of fitness for the priests</b> before it was disqualified, one is liable for <b>misusing it</b> if he derives benefit from it, as it remained consecrated to God throughout. <b>Which is</b> the sacrificial animal <b>that had a period of fitness for the priests?</b> This category includes a sacrificial animal <b>whose</b> meat <b>remained overnight</b> after its blood was presented on the altar and therefore came to have the status of <i>notar</i> and was therefore disqualified, <b>and</b> one <b>that</b> was disqualified when it <b>became ritually impure, and</b> one <b>that left</b> the Temple courtyard and was thereby disqualified. All of these disqualifications transpired after consumption of the sacrificial meat was permitted, and therefore one who derives benefit from these offerings is not liable for misuse. <b>And which is</b> the sacrificial animal <b>that did not have a period of fitness for the priests?</b> It is a sacrificial animal <b>that was slaughtered</b> with the intent to partake of it or sprinkle its blood <b>beyond its</b> designated <b>time,</b> or <b>outside its</b> designated <b>area, or</b> one <b>that</b> those <b>unfit</b> for Temple service <b>collected and sprinkled its blood.</b> All of these disqualifications took effect before consumption of the sacrificial meat was permitted. The offerings therefore remain consecrated to God, and one is liable for misuse if he derives benefit from them.",
+            "The mishna presents a dispute with regard to the status of offerings of the most sacred order, which normally are not subject to the <i>halakhot</i> of misuse once their blood has been sprinkled and they have been permitted to the priests. The case of the mishna is <b>the meat of offerings of the most sacred order,</b> whose consumption is permitted from the moment their blood was sprinkled, <b>that left</b> the Temple courtyard <b>before the sprinkling of the blood,</b> and then reentered the courtyard. <b>Rabbi Eliezer says:</b> The sprinkling of this blood does not permit its consumption by the priests. Consequently, one is liable for <b>misusing it. And</b> he is <b>not liable for</b> eating <b>it due to</b> violation of the prohibitions of <b><i>piggul</i>,</b> if he partook of it after it was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, <b>or</b> of <b><i>notar</i>,</b> if he partook of the meat after it remained overnight, <b>or</b> of partaking of the meat while <b>ritually impure.</b> <b>Rabbi Akiva says:</b> The sprinkling is effective despite the fact that the meat left the Temple courtyard and was disqualified, and therefore one is <b>not</b> liable for <b>misusing it.</b> Likewise, other <i>halakhot</i> that apply to offerings whose blood was sprinkled apply to it, <b>and</b> consequently <b>one is liable for</b> eating <b>it due to</b> violation of the prohibitions of partaking of meat that is <b><i>piggul</i>, or <i>notar</i>, or</b> remained overnight, <b>or</b> of partaking of the meat while <b>ritually impure.</b> <b>Rabbi Akiva said,</b> in support of his opinion: <b>But</b> there is the case of <b>one who designated</b> an animal as <b>his sin offering and it was lost, and he designated another</b> animal <b>in its stead, and thereafter the first</b> sin offering <b>was found and both of them are standing</b> fit for sacrifice. If he slaughtered both animals at the same time and sprinkled the blood of one of them, which means that the second was disqualified as a leftover sin offering, the question arises as to the status of the meat of the second animal with regard to the <i>halakhot</i> of misuse. <b>Is it not</b> the case that <b>just as</b> the <b>blood</b> of the animal whose blood was sprinkled <b>exempts its meat from</b> liability for its misuse, <b>so</b> too <b>it exempts the meat of the other</b> animal? Since he could have chosen to sprinkle the blood of either animal, they are considered as though they were one offering. If so, one may learn from there by an <i>a fortiori</i> inference with regard to the case of sprinkling the blood of meat that left the courtyard and returned: <b>If</b> the sprinkling of <b>its blood exempted the meat of the other</b> animal <b>from</b> the <i>halakhot</i> of <b>misuse,</b> it is only <b>right that it</b> should <b>exempt its own meat</b> that left the courtyard.",
+            "The mishna adds that just as Rabbi Eliezer and Rabbi Akiva disagree as to whether the sprinkling of blood exempts meat that left the courtyard from liability for its misuse, so too, they disagree with regard to <b>the sacrificial portions of offerings of lesser sanctity</b> consumed on the altar <b>that left</b> the Temple courtyard <b>before the sprinkling of the blood.</b> The dispute is whether the subsequent sprinkling of the blood generates liability for misuse of those portions. <b>Rabbi Eliezer says:</b> The sprinkling of the blood is completely ineffective in rendering those portions consecrated to the Lord. Consequently, one is <b>not</b> liable for <b>misusing them. And</b> similarly, <b>one is not liable for their</b> consumption <b>due to</b> violation of the prohibitions of <b><i>piggul</i>, <i>notar</i>, or</b> of partaking of meat while <b>ritually impure. Rabbi Akiva says:</b> The sprinkling is effective, and therefore one is liable for <b>misusing them. And</b> likewise, <b>one is liable for its</b> consumption <b>due to</b> violation of the prohibitions of <b><i>piggul</i>, <i>notar</i>, or</b> of partaking of the meat while <b>ritually impure.</b>",
+            "With regard to establishing liability for misuse of consecrated items, <b>there is</b> an aspect of <b>leniency and</b> an aspect of <b>stringency in the act</b> of sprinkling the <b>blood of offerings of the most sacred order. But</b> with regard to the sprinkling of the blood <b>in</b> the case of <b>offerings of lesser sanctity,</b> it contains <b>in its entirety</b> aspects of <b>stringency,</b> i.e., there are only aspects of stringency. <b>How so?</b> The status of <b>offerings of the most sacred order</b> is that <b>before the sprinkling of blood, one is</b> liable <b>for misusing their sacrificial portions</b> that are to be burned on the altar, <b>and for</b> misusing <b>the meat</b> that is to be eaten by the priests. Since the meat is prohibited prior to sprinkling the blood, it is in the category of items consecrated to God, which are subject to the <i>halakhot</i> of misuse. <b>After the sprinkling of the blood</b> of offerings of the most sacred order, <b>one is</b> still liable <b>for misuse of their sacrificial portions,</b> as they remain prohibited to be eaten and are in the category of items consecrated to God, <b>but one is not</b> liable <b>for misuse of the meat,</b> as it is now permitted for consumption by the priests. This explains how there is an aspect of leniency in the sprinkling of the blood of offerings of the most sacred order. By contrast, <b>for</b> consumption of both <b>this,</b> the sacrificial portions, <b>and that,</b> the meat, after the sprinkling of the blood, <b>one is liable</b> to receive <i>karet</i> <b>due to</b> violation of the prohibition against consumption of <b><i>piggul</i>,</b> and the prohibition against consumption of <b><i>notar</i>, and</b> the prohibition against consumption of sacrificial meat while <b>ritually impure.</b> Consequently, <b>the act of</b> sprinkling <b>blood of offerings of the most sacred order</b> is <b>found</b> to contain an aspect of <b>leniency and</b> an aspect of <b>stringency.</b> <b>But with regard to</b> the sprinkling of the blood of <b>offerings of lesser sanctity, all of their</b> aspects are of <b>stringency. How so?</b> The status of <b>offerings of lesser sanctity</b> is that <b>before the sprinkling of</b> the <b>blood, one is not</b> liable for <b>misuse, not for</b> their <b>sacrificial portions nor for the meat. After the sprinkling of</b> the <b>blood, one is</b> liable for <b>misuse of</b> their <b>sacrificial portions, but one is not</b> liable for <b>misuse of the meat.</b> This explains how the sprinkling of the blood in the case of offerings of lesser sanctity causes a stringency in terms of the <i>halakhot</i> of misuse. And <b>for</b> consumption of both <b>this,</b> the sacrificial portions, <b>and that,</b> the meat, after the sprinkling of the blood, <b>one is liable</b> to receive <i>karet</i> <b>due to</b> violation of the prohibition against consumption of <b><i>piggul</i>,</b> and of the prohibition against consumption of <b><i>notar</i>, and</b> of the prohibition against consumption of sacrificial meat while <b>ritually impure.</b> Consequently, in <b>the act of</b> sprinkling the <b>blood of offerings of lesser sanctity,</b> it is <b>found</b> that <b>all of their</b> aspects are of <b>stringency.</b>"
+        ],
+        [
+            "<b>One</b> who derives benefit <b>from a bird sin offering is</b> liable for <b>misuse</b> of consecrated property <b>from</b> the moment <b>that it was consecrated.</b> Once the nape of its neck <b>was pinched, it was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one</b> who was ritually impure <b>who immersed</b> in a ritual bath <b>that day</b> and is waiting for nightfall for the purification process to be completed, <b>and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering to complete his purification process, e.g., a <i>zav</i> and a leper, who are not yet permitted to partake of sacrificial meat; <b>and through</b> it being <b>left overnight,</b> i.e., if its blood was not sprinkled before sunset. Once <b>its blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. But there is no</b> liability for <b>misuse</b> of consecrated property, because after the blood is sprinkled it is permitted for priests to partake of its meat and it is no longer consecrated exclusively to God.",
+            "<b>One is</b> liable for <b>misusing a bird burnt offering from</b> the moment <b>that it was consecrated.</b> When the nape of its neck <b>was pinched, it was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed</b> in a ritual bath <b>that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>its blood was squeezed out, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. And</b> as it may not be eaten, <b>one is</b> liable for <b>its misuse until it leaves to the place of the ashes,</b> where it is burned.",
+            "<b>One is</b> liable for <b>misuse of bulls that are burned and goats that are burned from</b> the moment <b>that they were consecrated.</b> Once <b>they were slaughtered, they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>its blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. And one is</b> liable for <b>its misuse</b> even when it is <b>in the place of the ashes, until the flesh has been</b> completely <b>scorched.</b>",
+            "<b>One is</b> liable for <b>misuse of the burnt offering from</b> the moment <b>that it was consecrated.</b> Once <b>it was slaughtered it was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>its blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. And one is not</b> liable for <b>misuse of the hides, but one is</b> liable for <b>misuse of the flesh until it leaves to the place of the ashes.</b>",
+            "<b>One is</b> liable for <b>misuse of a sin offering, and a guilt offering, and communal peace offerings from</b> the moment <b>that they were consecrated.</b> Once <b>they were slaughtered they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> Once <b>their blood was sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>them, due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of sacrificial meat while <b>ritually impure. One is not</b> liable for <b>misuse of the flesh, but one is</b> liable for <b>misuse of their sacrificial portions,</b> i.e., the portions that are to be consumed on the altar, <b>until they leave to the place of the ashes.</b>",
+            "<b>One is</b> liable for <b>misuse of the two loaves</b> brought on the festival of <i>Shavuot</i> <b>from</b> the moment <b>that they were consecrated.</b> Once <b>they formed a crust, they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight, and</b> they are rendered eligible <b>to slaughter with them the</b> accompanying <b>offering</b> of the two lambs. Once <b>the blood of</b> the <b>lambs is sprinkled, one is liable</b> to receive <i>karet</i> <b>for</b> eating the loaves, <b>due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of consecrated food while <b>ritually impure. And they are not</b> subject to the <i>halakhot</i> of <b>misuse,</b> as at that point their consumption is permitted.",
+            "<b>One is</b> liable for <b>misuse of the shewbread,</b> which is arranged on the Golden Table in the Sanctuary each Shabbat, <b>from</b> the moment <b>that it was consecrated.</b> Once <b>it formed a crust in the oven</b> it assumes the status of bread and its halakhic status is like that of offerings of the most sacred order after the animal was slaughtered, in that <b>it was rendered susceptible to disqualification through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and</b> it is rendered eligible <b>for arrangement upon the Table</b> in the Sanctuary. Once <b>the bowls</b> of frankincense brought with the shewbread of the previous week <b>were sacrificed, one is liable</b> to receive <i>karet</i> <b>for</b> eating the loaves <b>due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of consecrated food while <b>ritually impure. But it is not</b> subject to the <i>halakhot</i> of <b>misuse,</b> as at that point its consumption is permitted.",
+            "<b>One is</b> liable for <b>misuse of the meal offerings from</b> the moment <b>that they were consecrated.</b> Once <b>they were consecrated</b> through placement of the flour <b>in</b> a service <b>vessel, they were rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight.</b> <b>Once the handful</b> taken from the meal offering <b>was sacrificed, one is liable</b> to receive <i>karet</i> <b>for</b> eating the meal offering <b>due to</b> violation of the prohibition of <b><i>piggul</i>,</b> and the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of consecrated food while <b>ritually impure. And one is not</b> liable for <b>misuse of the remainder</b> of the meal offering, which is eaten by the priests, <b>but one is</b> liable for <b>misuse of the handful</b> that is sacrificed, <b>until it leaves to the place of the ashes.</b>",
+            "The mishna lists sacrificial items that are consumed in their entirety on the altar and of which the priests have no share. <b>One is</b> liable for <b>misuse of the handful</b> taken from the meal offering, <b>and the frankincense</b> burned with the handful on the altar, <b>and the incense</b> burned each day on the golden altar in the Sanctuary, <b>and the meal offering of priests,</b> from which a handful is not taken but which is burned in its entirety, <b>and the meal offering of the anointed priest,</b> i.e., the High Priest, <b>and the meal offering</b> sacrificed with the <b>libations</b> that accompany offerings. In all these cases, one is liable for misuse <b>from</b> the moment <b>that they were consecrated</b> through declaration. Once <b>one consecrated them</b> by placing them <b>in</b> the appropriate service <b>vessel,</b> each <b>was rendered susceptible to disqualification</b> for sacrifice <b>through</b> contact with <b>one who immersed</b> in a ritual bath <b>that day, and through</b> contact with <b>one who has not yet</b> brought <b>an atonement</b> offering, <b>and through</b> its blood being <b>left overnight, and one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>notar</i>, and due to</b> the prohibition of partaking of it while <b>ritually impure; but there is no</b> liability for <b><i>piggul</i> in</b> each of these cases. <b>This is the principle</b> that applies to <i>piggul</i>: With regard to <b>any</b> consecrated item <b>that has permitting factors,</b> i.e., there is another item whose sacrifice renders it permitted for consumption by the altar or by an individual, <b>one is not liable due to</b> violation of the prohibition of <b><i>piggul</i>, and</b> the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of it while <b>ritually impure, until they sacrifice</b> the <b>permitting factors.</b> <b>And</b> with regard to <b>any</b> item <b>that does not have permitting factors,</b> e.g., the handful and the frankincense, as they render other items permitted whereas no other items are needed to render them permitted, <b>once one sanctified</b> them <b>in the</b> appropriate service <b>vessel, one is liable</b> to receive <i>karet</i> <b>for</b> eating <b>it, due to</b> violation of the prohibition of <b><i>notar</i>, and</b> the prohibition of partaking of it while <b>ritually impure; but there is no</b> liability for <b><i>piggul</i> in</b> those cases."
+        ],
+        [
+            "This mishna, which also appears in tractate <i>Temura</i>, deals with the five sin offerings left to die. It is cited here because of its relevance to the <i>halakhot</i> of misuse. The mishna first mentions three of those offerings: <b>The offspring of a sin offering, and</b> an animal that is <b>the substitute for a sin offering,</b> whether or not the owners achieved atonement by means of another offering, <b>and a sin offering whose owners have died</b> before the offering was sacrificed, <b>shall die.</b> <b>And</b> the other two sin offerings left to die are the sin offering <b>whose year</b> since birth <b>passed</b> and is therefore unfit for sacrifice, <b>and</b> a sin offering <b>that was lost and</b> when it was <b>found</b> it was <b>blemished,</b> with regard to which the <i>halakhot</i> are as follows: <b>If</b> the sin offering was found <b>after the owner achieved atonement</b> through the sacrifice of another animal as a sin offering, then the blemished animal <b>shall die, and it does not render</b> a non-sacred animal exchanged for it <b>a substitute,</b> as it is has neither inherent sanctity, which would make it fit for sacrifice on the altar, nor sanctity that inheres in its value. <b>And</b> one <b>may not derive benefit</b> from the found animal <i>ab initio</i>, <b>but</b> if he derived benefit from the animal he is <b>not</b> liable for its <b>misuse.</b> <b>And if</b> the animal whose year passed was found <b>before the owner achieved atonement,</b> the found animal <b>shall graze until it becomes blemished [<i>shetista’ev</i>],</b> at which point it may not be sacrificed; <b>and it shall be sold and</b> the owner <b>shall purchase another</b> animal <b>with</b> the <b>money</b> received from <b>its</b> sale. The animal that was found blemished may be sold immediately, and the owner shall purchase another animal with the money received from its sale. In both cases, the animal <b>renders</b> a non-sacred animal exchanged for it <b>a substitute,</b> and one who derives benefit from it is liable for <b>misusing it.</b>",
+            "In the case of a nazirite <b>who designated money for</b> the three offerings he is obligated to bring upon completion of <b>his naziriteship,</b> a sin offering, a burnt offering, and a peace offering, but he did not specify which money was designated for which offering, since it is not clear what the money is intended for, one <b>may not derive benefit</b> from the money <i>ab initio</i>, <b>but</b> if he derived benefit from the money he is <b>not</b> liable for its <b>misuse.</b> This is <b>due to</b> the fact <b>that all</b> the money <b>is fit</b> for purchase of the <b>peace offering,</b> for which one is liable for misuse only after its blood is sprinkled, and therefore there is no liability for its misuse. If the nazirite <b>died and he had undesignated funds,</b> meaning he did not specify which money was for each of the three offerings, all the money <b>will be allocated for</b> purchase of communal <b>gift</b> offerings. If the nazirite died and he had <b>specified money,</b> the <b>money</b> specified for purchase <b>of</b> the <b>sin offering shall go to the Dead Sea</b> for disposal, because one <b>may not derive benefit</b> <i>ab initio</i> from the money of a sin offering whose owner has died. But if it was not disposed of, <b>and</b> one derived benefit from the money, he is <b>not</b> liable for its <b>misuse.</b> With the <b>money</b> specified for purchase <b>of</b> the <b>burnt offering, one shall bring</b> a gift <b>burnt offering, and one is liable for misusing</b> the funds. With the <b>money</b> specified for purchase <b>of</b> the <b>peace offering, one shall bring</b> a gift <b>peace offering.</b> Although it is a gift offering, the restrictions of the peace offering of the naziriteship apply, <b>and</b> therefore it is <b>eaten for one day</b> and that same night, not the standard two days and one night of a regular peace offering. <b>And</b> nevertheless the peace offering <b>does not require</b> the bringing of the <b>loaves</b> that accompany the peace offering of naziriteship, as it is written with regard to the loaves: “And shall place them on the hands of the nazirite” (Numbers 6:19), and in this case the nazirite is dead.",
+            "<b>Rabbi Shimon says:</b> With regard to misuse of <b>the blood</b> of offerings that is to be sprinkled on the altar, the <i>halakha</i> is <b>lenient</b> with regard to the status of the blood <b>at the outset and stringent at its conclusion.</b> With regard to misuse of the wine of the <b>libations</b> that accompany the offerings, the <i>halakha</i> is <b>stringent</b> with regard to the status of the wine <b>at their outset and lenient at their conclusion.</b> The mishna explains: With regard to <b>blood, at its outset,</b> before it is sprinkled on the altar, <b>one is not liable for misusing</b> it; but once its remainder has been poured on the base of the altar and it <b>emerges</b> via the canal that runs through the Temple <b>to the Kidron Valley</b> at the foot of the Temple Mount, <b>one is liable for misusing it.</b> With regard to <b>libations, at their outset,</b> from the moment they were consecrated, <b>one</b> is liable for <b>misusing them,</b> but once <b>they</b> have <b>descended to the drainpipes</b> built into the altar and which extend beneath it, through which the libations flowed out of the Temple, <b>one is no</b> longer liable for <b>misusing them,</b> as their mitzva was fulfilled and therefore their sanctity has ceased.",
+            "With regard to <b>the removal of ash</b> from <b>the inner altar</b> to the place where the ashes lifted from the outer altar are deposited, <b>and</b> similarly with regard to the wicks of <b>the Candelabrum,</b> one <b>may not derive benefit</b> from them <i>ab initio</i>; <b>but</b> if one derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> In the case of <b>one who consecrates anew</b> the <b>ash</b> that has been <b>removed,</b> he is liable for <b>misusing it.</b> With regard to <b>doves whose time</b> of fitness for sacrifice <b>has not arrived,</b> as they are too young, <b>and pigeons whose time</b> of fitness for sacrifice <b>has passed,</b> as they are too old, one <b>may not derive benefit</b> from them <i>ab initio</i>; <b>but</b> if one derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> mishna The previous mishna teaches that one may not derive benefit from doves whose time of fitness for sacrifice has not arrived and from pigeons whose time of fitness for sacrifice has passed, but one who derived benefit from them is not liable for their misuse. <b>Rabbi Shimon</b> disagrees with this ruling and <b>says:</b> With regard to <b>doves whose time</b> of fitness for sacrifice <b>has not arrived,</b> one is liable for <b>misusing them.</b> With regard to <b>pigeons whose time</b> of fitness for sacrifice <b>has passed,</b> one <b>may not derive benefit</b> <i>ab initio</i>, <b>but</b> if one derived benefit from them he is <b>not</b> liable for their <b>misuse.</b>",
+            "With regard to <b>the milk of sacrificial</b> animals <b>and the eggs of</b> sacrificial <b>doves,</b> one <b>may not derive benefit</b> from them <i>ab initio</i>, <b>but</b> if one derived benefit from them after the fact he is <b>not</b> liable for their <b>misuse.</b> <b>In what</b> case <b>is this statement,</b> that if one derived benefit from the eggs or milk of sacrificial animals, he is not liable for their misuse, <b>said?</b> It is stated <b>in</b> the case of <b>sacrificial</b> animals offered on the <b>altar,</b> as their eggs and milk are not brought to the altar and therefore they are considered distinct from the offerings themselves. <b>But</b> this is not the <i>halakha</i> <b>in</b> the case of animals that are not sacrificed and are <b>consecrated</b> only <b>for Temple maintenance.</b> For example, if one <b>consecrated a hen</b> he is liable for <b>misusing it and for</b> misusing <b>its egg;</b> if one consecrated <b>a donkey</b> he is liable for <b>misusing it and for</b> misusing <b>its milk,</b> as the animal and its milk, and likewise the hen and its eggs, are both consecrated for Temple maintenance and are deemed a single unit.",
+            "With regard to <b>any</b> consecrated item <b>that is fit for</b> sacrifice on <b>the altar</b> <b>but is not</b> fit <b>for Temple maintenance,</b> or if it is fit <b>for Temple maintenance but not for</b> sacrifice on <b>the altar,</b> or fit <b>neither for the altar nor for Temple maintenance,</b> nevertheless one is liable for <b>misusing it.</b> The mishna clarifies each of these categories: Fit for Temple maintenance but not for sacrifice on the altar, <b>how so?</b> In a case where <b>one consecrated a cistern full of water,</b> the water is not fit for sacrifice on the altar, as only water from the Siloam pool is used for the altar. Nevertheless, it is fit for Temple maintenance, e.g., to knead clay with it for use in reinforcing the walls of the Temple. What is the case of an item fit neither for the altar nor for Temple maintenance? If one consecrated <b>garbage</b> dumps <b>full of manure,</b> the place and its contents are fit neither for the altar nor for Temple maintenance. Rather, they are sold and the money received from the sale is donated to the Temple. What is the case of an item fit for sacrifice on the altar but not fit for Temple maintenance? If one consecrated <b>a dovecote full of pigeons,</b> the pigeons are fit for the altar while the dovecote is not fit even for Temple maintenance. Or if one consecrated <b>a tree full of fruit,</b> as the fruit is fit for the altar whereas the tree is not fit even for Temple maintenance. For example, grapes are fit for the altar as wine, but the vines are not fit for Temple maintenance, as they are too flimsy for construction. Another case where the consecrated item is fit for neither the altar nor Temple maintenance is <b>a field full of grass.</b> In all those cases, one is liable for <b>misusing</b> both <b>them and that which is within</b> them, as those that are unfit for use in the Temple will be sold and their money will be used for the altar or for Temple maintenance. <b>But if one consecrated</b> an empty <b>cistern and it was subsequently filled with water,</b> or if one consecrated an empty <b>garbage</b> dump <b>and it was subsequently filled with manure,</b> or an empty <b>dovecote and it was subsequently filled with pigeons,</b> or <b>a tree</b> without fruit <b>and it was subsequently filled with fruit, or</b> an empty <b>field and it was subsequently filled with grass;</b> in all these cases one is liable for <b>misusing them but</b> one is <b>not</b> liable for <b>misusing that which is within</b> them. There is no misuse with regard to enhancements that developed in consecrated property. <b>Rabbi Yosei</b> disagrees in two of the above cases and <b>says:</b> In the case of <b>one who consecrates the</b> empty <b>field</b> in which grass grew <b>or the</b> empty <b>tree</b> on which fruit grew, he is liable for <b>misusing</b> both <b>them and their growth, because these are growths of consecrated</b> property, despite the fact that they grew there only after the property was consecrated. Apropos the growths of consecrated property, the mishna states that <b>an offspring</b> born <b>to a tithed</b> animal before it was tithed <b>may not</b> be given to <b>suckle from the tithed</b> mother, as it is a non-sacred animal that may not be allowed to derive benefit from consecrated property. <b>And</b> there are <b>others</b> who <b>stipulate</b> in <b>this</b> manner, i.e., that the consecration does not apply to the milk. The same is true of the <b>offspring of sacrificial</b> animals born to them before their consecration; they <b>may not suckle from the sacrificial</b> animal. <b>And</b> in this case as well, there are <b>others</b> who <b>stipulate</b> in <b>this</b> manner, i.e., to enable the offspring to suckle. <b>The laborers,</b> who are generally permitted to eat the food of their employer, <b>may not eat from consecrated dried figs,</b> if they work with Temple produce. Rather, they can buy food with the money they are paid. <b>And likewise, a cow</b> working with consecrated property, e.g., threshing Temple produce, may not eat <b>from consecrated vetch [<i>mikarshinei</i>].</b>",
+            "With regard to <b>the roots of</b> the non-sacred <b>tree of an ordinary person that enter into consecrated</b> land, <b>and</b> the roots of <b>a consecrated</b> tree <b>that enter into</b> the non-sacred land <b>of an ordinary person,</b> one <b>may not derive benefit</b> from them <i>ab initio</i>, <b>but</b> if he derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> With regard to water of <b>a spring</b> that flows in a non-sacred field but <b>which emerges from</b> that field and flows <b>into a consecrated field,</b> when it is in the consecrated field one <b>may not derive benefit</b> from it <i>ab initio</i>, <b>but</b> if one derived benefit from it he is <b>not</b> liable for its <b>misuse.</b> Once the spring <b>emerges outside</b> the consecrated field <b>one may derive benefit from</b> the water. With regard to <b>the water that</b> was drawn from the Siloam pool <b>into</b> the <b>golden jug,</b> which was not consecrated as a service vessel, to bring it to the altar for libation on the festival of <i>Sukkot</i>, one <b>may not derive benefit</b> from the water <i>ab initio</i>, as it was drawn for use in the Temple service. <b>But</b> if one derived benefit from it he is <b>not</b> liable for its <b>misuse,</b> since it was not consecrated in a service vessel. Once <b>one places</b> the water from the jug for libation <b>into the flask,</b> which is a service vessel, the water is consecrated and he is liable for <b>misusing</b> the water. With regard to the <b>willow</b> branches that are placed on the sides of the altar on the festival of <i>Sukkot</i>, before their placement one <b>may not derive benefit</b> from them <i>ab initio</i>, <b>but</b> if he derived benefit from them he is <b>not</b> liable for their <b>misuse.</b> After their placement their mitzva has been fulfilled, and therefore at that time one may derive benefit from the willow branches <i>ab initio</i>. <b>Rabbi Elazar, son of Rabbi Tzadok, says: The elders were accustomed to derive benefit from</b> the willow branches even before their placement on the sides of the altar, by cutting small branches for use <b>in their <i>lulav</i>,</b> in fulfillment of the mitzva of the four species.",
+            "With regard to a bird’s <b>nest that is atop the consecrated tree,</b> one <b>may not derive benefit</b> from it <i>ab initio</i>, <b>but</b> if one derived benefit from it he is <b>not</b> liable for its <b>misuse.</b> In order to acquire a bird’s nest <b>that is</b> atop <b>a tree worshipped as idolatry,</b> from which one may not derive benefit even by climbing it, <b>one should dislodge</b> the nest from its place by striking it <b>with a pole.</b> In the case of <b>one who consecrates</b> his <b>forest, one is</b> liable for <b>misusing</b> everything <b>in the entire</b> forest. In the case of <b>the</b> Temple <b>treasurers who purchased</b> non-sacred <b>logs</b> to use for repairs in the Temple, one is liable for <b>misusing the wood</b> itself, <b>but</b> one is <b>not</b> liable for <b>misusing</b> the <b>sawdust, nor</b> is he liable <b>for</b> the <b>leaves [<i>baneviyya</i>]</b> that fall from the log, as the treasurers purchased for the Temple only those materials fit for use in its construction."
+        ],
+        [
+            "All items <b>consecrated</b> to be sacrificed on the <b>altar join together</b> to constitute the measure with regard to liability <b>for misuse</b> of consecrated property, which is deriving benefit equivalent to one <i>peruta</i>. <b>And</b> they join together <b>to</b> constitute an olive-bulk, which is the measure that renders one <b>liable due to</b> violation of the prohibitions of <b><i>piggul</i>, or <i>notar</i>, or</b> partaking of the item while <b>ritually impure.</b> All items <b>consecrated</b> for <b>Temple maintenance join together</b> to constitute the measure with regard to liability for misuse. <b>Both</b> items <b>consecrated</b> to be sacrificed on the <b>altar and</b> items <b>consecrated</b> for <b>Temple maintenance join together</b> to constitute the measure with regard to liability <b>for misuse.</b>",
+            "<b>Five items in the burnt offering</b> and the accompanying meal offering and libation <b>join together</b> to constitute the one <i>peruta</i> measure with regard to liability for misuse, and the olive-bulk measure with regard to liability for <i>piggul</i>, <i>notar</i>, and partaking of sacrificial foods while ritually impure. They are: <b>The flesh; the fat</b> of the burnt offering that is sacrificed on the altar; <b>the fine flour</b> of the accompanying meal offering; <b>the wine</b> of the accompanying libation; <b>and the oil</b> of the accompanying meal offering. <b>And there are six</b> items <b>in the thanks offering</b> that join together: <b>The flesh, the fat, the fine flour, the wine, the oil, and the loaves</b> accompanying the thanks offering. Teruma<b>, and <i>teruma</i> of the tithe, and <i>teruma</i> of the tithe of doubtfully tithed produce [<i>demai</i>], and <i>ḥalla</i>, and first fruits</b> all <b>join together with one another</b> to constitute the requisite measure <b>to prohibit</b> a mixture with non-sacred produce, <b>and</b> to form the requisite measure of an olive-bulk that serves <b>to</b> render one <b>obligated for their</b> consumption in payment <b>of</b> an additional <b>one-fifth</b> over and above the principal. ",
+            "<b>All</b> the pieces of sacrificial meat that are <b><i>piggul</i> join together with one another</b> to constitute the olive-bulk measure for liability, <b>and all</b> sacrificial meat that is <b><i>notar</i> joins together with one another</b> to constitute the olive-bulk measure for liability. <b>All animal carcasses,</b> whose consumption is prohibited and which transmit impurity through contact with them and through carrying, <b>join together with one another</b> to constitute the requisite olive-bulk measure. <b>And all repugnant creatures join together with one another</b> to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact, and to render one who consumes it liable to receive lashes. <b>The blood of</b> one of <b>the</b> eight <b>creeping animals</b> listed in the Torah <b>and</b> their <b>flesh join together</b> to constitute the lentil-bulk measure to impart impurity. <b>Rabbi Yehoshua stated a principle:</b> With regard to <b>any</b> items <b>whose impurity,</b> in terms of degree and duration, <b>and measure</b> to impart impurity, <b>are equal,</b> e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, <b>they join together</b> to constitute the requisite measure. Rabbi Yehoshua continued: By contrast, with regard to items whose <b>impurity</b> is equal <b>but</b> their <b>measure</b> is <b>not</b> equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose <b>measure</b> is equal <b>but whose impurity</b> is <b>not</b> equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal <b>neither in</b> terms of <b>their impurity</b> nor in terms of <b>their measure, they do not join together</b> to constitute the requisite measure. ",
+            "Sacrificial meat that is <b><i>piggul</i> and</b> sacrificial meat that is <b><i>notar</i> do not join together</b> to constitute the requisite measure of an olive-bulk, <b>due to</b> the fact <b>that they</b> belong to <b>two</b> separate <b>categories</b> of prohibition. The flesh of the carcass of <b>the creeping animal and</b> the flesh of <b>the animal carcass, and likewise</b> the flesh of <b>the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity,</b> not <b>even for the</b> more <b>lenient of the two</b> impurities, i.e., the impurity that requires the greater measure. <b>The food that became ritually impure</b> through contact <b>with a primary source of ritual impurity,</b> thereby assuming first-degree ritual impurity, <b>and</b> the food <b>that became ritually impure</b> through contact <b>with a secondary source of ritual impurity,</b> thereby assuming second-degree ritual impurity, <b>join together</b> to constitute the requisite measure of an egg-bulk <b>to transmit impurity in accordance with the</b> more <b>lenient of the two,</b> i.e., second-degree ritual impurity. ",
+            "<b>All the</b> ritually impure <b>foods join together</b> to constitute the requisite measure <b>to disqualify the body [<i>hageviyya</i>]</b> of one who eats <b>half of a half-loaf-bulk [<i>peras</i>]</b> of the impure foods from partaking of <i>teruma</i>. Likewise, all foods join together to constitute the requisite measure <b>of food</b> sufficient for <b>two meals, to</b> establish <b>a joining of</b> Shabbat <b>boundaries; and</b> to form the requisite measure <b>of an egg-bulk, to render</b> an item <b>impure</b> with <b>the ritual impurity of food; and</b> to form the measure <b>of</b> a dried <b>fig-bulk,</b> which establishes liability <b>for carrying out</b> food on <b>Shabbat; and</b> to form the volume <b>of a large date,</b> which establishes liability for eating <b>on Yom Kippur. All the liquids join together</b> to constitute the requisite measure <b>to disqualify the body of</b> one who drinks <b>a quarter-<i>log</i></b> of ritually impure liquid from partaking of <i>teruma</i>; <b>and</b> to constitute the measure <b>of a cheekful,</b> which establishes liability for drinking <b>on Yom Kippur.</b> ",
+            "<b>The fruit of a tree during the first three years after its planting [<i>orla</i>]</b> (see Leviticus 19:23), <b>and diverse kinds,</b>i.e., grain sown <b>in a vineyard</b> (see Deuteronomy 22:9) <b>join together</b> to constitute the requisite measure to prohibit a mixture that they are mixed into. This applies when the volume of the permitted produce is less than two hundred times the prohibited produce. <b>Rabbi Shimon says: They do not join together.</b> A garment must be at least three by three handbreadths in order to become a primary source of ritual impurity, by means of ritual impurity imparted by the treading of a <i>zav</i>. A sack made from goats’ hair must be at least four by four handbreadths, while an animal hide must be five by five, and a mat six by six. <b>The garment and the sack, the sack and the hide,</b> and <b>the hide and the mat all join together</b> to constitute the requisite measure to become ritually impure in accordance with the material of the greater measure. <b>Rabbi Shimon said: What is the reason</b> that they join together, despite the fact that their requisite measures are not equal? <b>Because</b> all the component materials <b>are fit to become ritually impure</b> through the ritual impurity imparted <b>to a seat</b> upon which a <i>zav</i> sits, as they can each be used to patch a saddle or saddlecloth. Since the measure of all these materials is equal in the case of a <i>zav</i>, they join together for other forms of ritual impurity as well."
+        ],
+        [
+            "<b>One who derives benefit equal to</b> the value of <b>one <i>peruta</i> from a consecrated item, even though he did not damage</b> it, is <b>liable for</b> its <b>misuse;</b> this is <b>the statement of Rabbi Akiva. And the Rabbis say:</b> With regard to <b>any</b> consecrated <b>item that has</b> the potential to be <b>damaged,</b> one is <b>not liable for misuse until he</b> causes it one <i>peruta</i> of <b>damage; and</b> with regard to an item <b>that does not have</b> the potential to be <b>damaged, once he derives benefit</b> from it he is <b>liable for misuse.</b> The mishna elaborates: <b>How so?</b> If a woman <b>placed</b> a consecrated gold <b>chain [<i>ketala</i>] around her neck,</b> or a gold <b>ring on her hand,</b> i.e., her finger, or if <b>one drank from</b> a consecrated <b>gold cup,</b> since they are not damaged through use, <b>once he derives benefit</b> equal to the value of one <i>peruta</i> from them, he is <b>liable for misuse.</b> If <b>one wore</b> a consecrated <b>robe, covered</b> himself <b>with</b> a consecrated <b>garment,</b> or <b>chopped</b> wood <b>with</b> a consecrated <b>ax,</b> he is <b>not liable for misuse until he</b> causes them one <i>peruta</i> of <b>damage.</b> <b>One who derives benefit from a sin offering while it is alive</b> is <b>not liable for misuse until he</b> causes it one <i>peruta</i> of <b>damage. When it is dead, once he derives benefit</b> equal to the value of <b>one <i>peruta</i></b> from it, he is <b>liable for misuse.</b>",
+            "If <b>one derived benefit</b> equal <b>to half</b> of <b>a <i>peruta</i></b> from a consecrated item <b>and caused</b> it <b>half of a <i>peruta</i> of damage, or if he derived benefit</b> equal to <b>the value of one <i>peruta</i> from</b> a consecrated <b>item</b> that has the potential to be damaged <b>and caused damage of the value of one <i>peruta</i> to another</b> consecrated <b>item</b> but derived no benefit from it, he is exempt. The reason is that <b>one is not liable for misuse until he derives benefit of the value of one <i>peruta</i></b> from a consecrated item <b>and causes damage of the value of one <i>peruta</i> to one,</b> i.e., the same <b>item.</b>",
+            "One is liable for <b>misuse after misuse in consecrated items only</b> in the case of <b>an animal and</b> in the case of <b>service vessels.How so?</b> If <b>one rode upon</b> a sacrificial <b>animal, and another</b> person <b>came and rode</b> upon that animal, <b>and</b> yet <b>another came and rode</b> upon it as well, <b>all of them are liable for misuse</b> of the animal. In the case of service vessels, if <b>one drank from a gold cup, and another came and drank</b> from that cup, <b>and</b> yet <b>another</b> individual <b>came and drank</b> from it, <b>all of them are liable for misuse</b> of the cup. If <b>one removed</b> wool <b>from a sin offering, and another came and removed</b> wool from that animal, <b>and</b> yet <b>another</b> person <b>came and removed</b> wool from it, <b>all of them are liable for misuse</b> of the animal. <b>Rabbi</b> Yehuda HaNasi <b>says:</b> With regard to <b>any</b> consecrated <b>item that is not subject to redemption, there is</b> liability for <b>misuse after misuse with regard to it.</b>",
+            "In a case where <b>one took</b> for his use <b>a consecrated stone or a beam, that</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he gave</b> the stone or the beam <b>to another, he is liable for</b> its <b>misuse and the other</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he built</b> the stone or the beam <b>into his house, he is not liable for</b> its <b>misuse until he resides beneath it</b> and derives benefit equal to <b>the value of one <i>peruta</i></b> from it. If <b>one took</b> for his use <b>a consecrated <i>peruta</i>, that</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he gave</b> the <i>peruta</i> <b>to another, he is liable for</b> its <b>misuse and the other</b> person <b>is not liable for</b> its <b>misuse.</b> If <b>he gave</b> the <i>peruta</i> <b>to a bathhouse attendant [<i>levallan</i>], although he did not bathe, he is liable for misuse</b> of the <i>peruta</i>. The reason is <b>that</b> at the moment he receives the <i>peruta</i>, the attendant in effect <b>says to</b> the owner of the <i>peruta</i>: <b>The bathhouse is open before you, enter and bathe.</b> The benefit derived from that availability is worth one <i>peruta</i>.",
+            "<b>One’s consumption</b> of half of a <i>peruta</i> of consecrated food <b>and another’s consumption</b> of half of a <i>peruta</i> of consecrated food that the first person fed him; and likewise <b>one’s benefit</b> of half of a <i>peruta</i> derived from a consecrated item <b>and another’s benefit</b> of half of a <i>peruta</i> derived from a consecrated item that the first person provided him; and similarly <b>one’s consumption and another’s benefit</b> derived or <b>one’s benefit</b> derived <b>and another’s consumption,</b> all these <b>join together</b> to constitute the requisite measure of one <i>peruta</i> for liability for misuse, <b>and</b> that is the <i>halakha</i> <b>even if much time</b> has passed between these various acts of consumption and deriving of benefit."
+        ],
+        [
+            "With regard to <b>an agent who performed his agency</b> properly, if he was tasked to make use of a particular item, and the one who appointed him forgot that it was a consecrated item, <b>the homeowner,</b> who appointed him, <b>is liable for misuse</b> of the consecrated item, as the agent acted on his behalf. Contrary to other cases of agency, where the guiding principle is that there is no agency in the performance of a transgression, and the agent is liable, in this case there is agency, and the homeowner is liable for the action of the agent. But if he <b>did not perform his agency</b> properly, <b>the agent is liable for misuse</b> of the consecrated item, as once the agent deviates from his agency, he ceases to be an agent, and his actions are attributable to him. <b>How so?</b> If the homeowner <b>said to</b> the agent: <b>Give meat to the guests, and he gave them liver;</b> or if he said: Give them <b>liver, and he gave them meat, the agent is liable for misuse</b> of the consecrated item, as he deviated from his agency. If the homeowner <b>said to</b> the agent: <b>Give them</b> meat, <b>a piece</b> for this guest and <b>a piece</b> for that guest, <b>and</b> the agent <b>says:</b> Each of you <b>take two</b> pieces, <b>and</b> each of the guests <b>took three</b> pieces, <b>all of them are liable for misuse.</b> The homeowner is liable for their consumption of the first piece of meat, as with regard to that piece his instructions were fulfilled. The agent is liable for the second piece, which he added to the instructions of the homeowner. Finally, the guests are liable for the third piece, which they took at their own initiative beyond the instructions of the agent. If the homeowner <b>said to</b> the agent: <b>Bring me</b> this item or this money <b>from the window</b> in the wall <b>or from the chest [<i>hadeluskema</i>], and</b> the agent obeyed and <b>brought</b> it <b>to him</b> from the place that he instructed him, <b>even though the homeowner said: In my heart,</b> my desire was <b>only</b> that he should bring me the item <b>from that</b> other place, <b>and</b> as <b>he brought</b> it <b>from</b> this place he did not fulfill my instructions, nevertheless <b>the homeowner is liable for misuse</b> if the item or money is consecrated, as the agent did in fact fulfill his instructions. <b>But</b> if the homeowner <b>said to</b> the agent: <b>Bring me</b> this item or this money <b>from the window</b> in the wall, <b>and</b> the agent <b>brought</b> it <b>to him from the chest; or</b> if the homeowner said to the agent: Bring me this item or this money <b>from the chest, and</b> the agent <b>brought</b> it <b>to him from the window, the agent is liable for misuse.</b>",
+            "In a case where the homeowner <b>sent</b> consecrated money <b>in the hand of a deaf-mute, an imbecile, or a minor,</b> who lack halakhic competence and cannot be commissioned as agents, in order to purchase an item from a storekeeper, <b>if they performed his agency, the homeowner is liable for misuse,</b> as his instructions were fulfilled. If <b>they did not perform his agency</b> but purchased a different item from the storekeeper, <b>the storekeeper is liable for misuse.</b> If the homeowner <b>sent</b> the money <b>in the hand of</b> a halakhically <b>competent</b> person <b>and</b> the homeowner <b>remembered</b> that the money was consecrated <b>before</b> the agent <b>reached the storekeeper, the storekeeper is liable for misuse when he spends</b> the money for his personal use. The homeowner is exempt from liability for misuse, because once he remembers that the money is consecrated his misuse is no longer unwitting, and one is liable to bring an offering for misuse only for unwitting misuse of consecrated property. <b>What shall</b> the homeowner <b>do</b> in a case where he remembers that the money is consecrated, in order to prevent the storekeeper from liability for misuse? <b>He takes one <i>peruta</i> or a vessel and says:</b> The <b>consecrated <i>peruta</i>, wherever it may be, is desacralized with this</b> <i>peruta</i> or vessel. The <i>peruta</i> is thereby desacralized, <b>as a consecrated item is desacralized with money and with</b> an item that has <b>the equivalent</b> value of <b>money.</b> The result is that the storekeeper spends non-sacred money.",
+            "If the homeowner <b>gave</b> the agent <b>one</b> consecrated <b><i>peruta</i></b> and <b>said to him: Bring me lamps [<i>nerot</i>] with one-half of it and wicks with one-half of it, and</b> the agent <b>went and brought him wicks with the entire</b> <i>peruta</i>, <b>or lamps with the entire</b> <i>peruta</i>; <b>or</b> in a case <b>where</b> the homeowner <b>said to</b> the agent: <b>Bring me lamps with the entire</b> <i>peruta</i> <b>or wicks with the entire</b> <i>peruta</i>, <b>and</b> the agent <b>went and brought</b> him <b>lamps with one-half of it and wicks with one-half of it, both of them are not liable</b> for misuse of the <i>peruta</i>. In both cases, the homeowner is exempt because his instructions were fulfilled only with regard to half of a <i>peruta</i>, and the agent is exempt as he spent only half of a <i>peruta</i> on his own initiative. <b>But if</b> the homeowner <b>said to</b> the agent: <b>Bring me lamps from such and such place with one-half of</b> the <i>peruta</i> <b>and wicks from such and such place with one-half of</b> the <i>peruta</i>, <b>and</b> the agent <b>went and brought him lamps from the place</b> that he designated for <b>wicks, and wicks from the place</b> that he designated for <b>lamps, the agent is liable for misuse,</b> as he deviated from the homeowner’s instructions by the sum of an entire <i>peruta</i>.",
+            "If the homeowner <b>gave</b> the agent <b>two</b> consecrated <b><i>perutot</i>, and said to him: Go and bring me an <i>etrog</i>, and he went and brought him an <i>etrog</i> with one</b> <i>peruta</i> <b>and a pomegranate with one</b> <i>peruta</i>, <b>both of them are liable for misuse.</b> The homeowner is liable because his agency was performed with the sum of one <i>peruta</i>, and the agent is liable because he deviated from the homeowner’s instructions with one <i>peruta</i>. <b>Rabbi Yehuda says: The homeowner is not liable for misuse, as he</b> can <b>say to</b> the agent: <b>I was seeking a large <i>etrog</i></b> worth two <i>perutot</i>, <b>and you brought me a small, inferior</b> <i>etrog</i> worth one <i>peruta</i>. If the homeowner <b>gave</b> the agent a consecrated <b>gold dinar,</b> which is worth twenty-five silver dinars, as four silver dinars constitute a <i>sela</i>; <b>and said to</b> the agent: <b>Go and bring me a robe,</b> <b>and</b> the agent <b>went and brought him a robe with three</b> <i>sela</i> <b>and a cloak with three</b> <i>sela</i>, <b>both of them are liable for misuse.</b> The homeowner is liable because his agency was performed with the purchase of the robe for three <i>sela</i>, and the agent is liable because he deviated from the homeowner’s instructions by purchasing the cloak. <b>Rabbi Yehuda says:</b> The <b>homeowner is not liable for misuse, as he</b> can <b>say to</b> the agent: <b>I was seeking a large robe</b> worth a gold dinar <b>and you brought me a small, inferior</b> robe worth three <i>sela</i>, i.e., twelve silver dinars.",
+            "With regard to <b>one who deposits</b> consecrated <b>money with a money changer, if</b> the money <b>is bound,</b> the money changer <b>may not use it. Therefore, if</b> the money changer <b>spent</b> the money, <b>he is liable for</b> its <b>misuse.</b> If the money <b>was unbound he may use it,</b> and <b>therefore if</b> the money changer <b>spent</b> the money, <b>he is not liable for</b> its <b>misuse.</b> By contrast, if one deposited money <b>with a homeowner, whether</b> it <b>is bound or whether</b> it <b>is unbound,</b> the one with whom it was deposited <b>may not use it,</b> and <b>therefore if he spent</b> the money, <b>he is liable for misuse.</b> In this regard, the halakhic status of <b>a storekeeper is like</b> that of <b>a homeowner;</b> this is <b>the statement of Rabbi Meir. Rabbi Yehuda says:</b> The halakhic status of a storekeeper is <b>like</b> that of <b>a money changer.</b>",
+            "If <b>a consecrated <i>peruta</i> fell into one’s purse,</b> in which there were non-sacred <i>perutot</i>, <b>or</b> in a case <b>where one said: One <i>peruta</i> in this purse is consecrated, once he spent the first</b> <i>peruta</i> from the purse for non-sacred purposes, <b>he is liable for</b> its <b>misuse.</b> This is <b>the statement of Rabbi Akiva. And the Rabbis say:</b> He is not liable for misuse <b>until he spends</b> all the <i>perutot</i> <b>in the entire purse,</b> as only then is it certain that he spent the consecrated <i>peruta</i>. <b>And Rabbi Akiva concedes to the Rabbis in</b> a case where <b>one says: One <i>peruta</i> from</b> the coins in <b>this purse is consecrated, that he may continue spending</b> the <i>perutot</i> in the purse for non-sacred purposes and becomes liable for misuse only <b>once he spends</b> all the <i>perutot</i> <b>in the entire purse.</b> His formulation indicates that his desire was that the final remaining <i>peruta</i> in the purse would be consecrated, and therefore one is liable for misuse only when he spends that <i>peruta</i>."
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,75 @@
+{
+    "language": "he",
+    "title": "Mishnah Meilah",
+    "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 מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nמוֹעֲלִין בָּהֶן.  \nשְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, \nבַּצָּפוֹן, וְקִבֵּל דָּמָן בַּדָּרוֹם, \nשָׁחַט בַּיּוֹם וְזָרַק בַּלַּיְלָה, \nבַּלַּיְלָה, וְזָרַק בַּיּוֹם, \nאוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, \nמוֹעֲלִין בָּהֶן.  \nכְּלָל אָמַר רְבִּי יְהוֹשֻׁעַ: \nכָּל שֶׁהָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים, \nאֵין מוֹעֲלִין בָּהּ, \nוְכָל שֶׁלֹּא הָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים, \nמוֹעֲלִין בָּהּ.  \nוְאֵי זוֹ הִיא שֶׁהָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים? \nשֶׁלָּנָה, וְשֶׁנִּטַּמָּאת, וְשֶׁיָּצָאת.  \nוְאֵי זוֹ הִיא שֶׁלֹּא הָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים? \nשֶׁנִּשְׁחָטָה חוּץ לִזְמַנָּהּ, \nוְחוּץ לִמְקוֹמָהּ, \nשֶׁקִּבְּלוּ פְסוּלִין, וְזָרְקוּ אֶת דָּמָהּ. \n",
+            "<small>ב</small>\nבְּשַׂר קָדְשֵׁי קָדָשִׁין שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בּוֹ, \nוְאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמוֹעֲלִין בּוֹ, \nאֲבָל חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל נוֹתָר וְטָמֵא.  \n\n<small>ג</small>\nאָמַר רְבִּי עֲקִיבָה: \nוַהֲרֵי הַמַּפְרִישׁ חַטָּאתוּ, וְאָבָדָה, \nוְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, \nוְאַחַר נִמְצֵאת הָרִאשׁוֹנָה, \nשְׁתֵּיהֶן עוֹמְדוֹת, \nלֹא כַשֵּׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, \nכָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ? \nאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, \nדִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ. \n",
+            "<small>ד</small>\nאֱמוּרֵי קָדָשִׁים קַלִּים \nשֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בָּהֶן, \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, \nנוֹתָר וְטָמֵא, \nרְבִּי עֲקִיבָה אוֹמֵר: \nאֵין מוֹעֲלִין בָּהֶן, \nוְאֵין חַיָּבִין עֲלֵיהֶן \nמִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \n",
+            "<small>ה</small>\nמַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, \nלְהָקֵל וּלְהַחְמִיר, \nוּבְקָדָשִׁים קַלִּים, \nכֻּלּוֹ לְהַחְמִיר.  \nכֵּיצַד? \nקָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, \nמוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר; \nעַל זֶה וְעַל זֶה, \nחַיָּבִין מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \nקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחְמִיר.  \nכֵּיצַד? \nקָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, \nאֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר; \nלְאַחַר זְרִיקַת דָּמִין, \nמוֹעֲלִין בָּאֵמוּרִין, \nוְאֵין מוֹעֲלִין בַּבָּשָׂר.  \nעַל זֶה וְעַל זֶה, \nחַיָּבִין מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \nנִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים \nלְהָקֵל וּלְהַחְמִיר.  \nוּבְקָדָשִׁים קַלִּים, \nכֻּלּוֹ לְהַחְמִיר. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nחַטָּאת הָעוֹף, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה.  \nנִמְלָקָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nמִצָּה דָמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין בָּהּ מְעִילָה. \n",
+            "<small>ב</small>\nעוֹלַת הָעוֹף, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה.  \nנִמְלָקָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nמִצָּה דָמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוּמוֹעֲלִין בָּהּ, \nעַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן. \n",
+            "<small>ג</small>\nפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ.  \nנִשְׁחָטוּ, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nהֻזָּה דָמָן, &lt;דָמָיהּ&gt;\nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן, \nעַד שֶׁיִּתַּךְ הַבָּשָׂר. \n",
+            "<small>ד</small>\nהָעוֹלָה, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה.  \nנִשְׁחָטָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nנִזְרַק דָּמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \nאֵין מוֹעֲלִין בְּעוֹרוֹת, \nאֲבָל מוֹעֲלִין בַּבָּשָׂר, \nעַד שֶׁיֵּצֵא לְבֵית הַדֶּשֶׁן. \n",
+            "<small>ה</small>\nחַטָּאת וְאָשָׁם וְזִבְחֵי שַׁלְמֵי צִבּוּר, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ.  \nנִשְׁחָטוּ, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nנִזְרַק דָּמָן, \nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nאֵין מוֹעֲלִין בַּבָּשָׂר, \nאֲבָל מוֹעֲלִין בָּאֵמוּרִין, \nעַד שֶׁיֵּצְאוּ לְבֵית הַדֶּשֶׁן. \n",
+            "<small>ו</small>\nשְׁתֵּי הַלֶּחֶם, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ.  \nקָרְמוּ בַתַּנּוּר, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, וּבִמְחֻסַּר כִּפּוּרִין, \nוְלִשְׁחֹט עֲלֵיהֶן אֶת הַזֶּבַח.  \nנִזְרַק דָּמָן שֶׁלַּכְּבָשִׂים, \nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין בָּהֶן מְעִילָה. \n",
+            "<small>ז</small>\nלֶחֶם הַפָּנִים, \nמוֹעֲלִין בּוֹ מִשֶּׁהָקְדַּשׁ.  \nקָרַם בַּתַּנּוּר, \nהָכְשַׁר לְהִפָּסֵל בִּטְבוּל יוֹם, וּבִמְחֻסַּר כִּפּוּרִים, \nוּלְהִסְתַּדֵּר עַל גַּבֵּי הַשֻּׁלְחָן.  \nקָרְבוּ הַבַּזִּכִּין, \nחַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין בּוֹ מְעִילָה. \n",
+            "<small>ח</small>\nהַמְּנָחוֹת, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ.  \nקָדְשׁוּ בַכֶּלִי, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nקָרַב הַקֹּמֶץ, \nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין מוֹעֲלִין בַּשִּׁירַיִם, \nאֲבָל מוֹעֲלִין בַּקֹּמֶץ, \nעַד שֶׁיֵּצֵא לְבֵית הַדֶּשֶׁן. \n",
+            "<small>ט</small>\nהַקֹּמֶץ, \nוְהַלְּבוֹנָה, \nוְהַקְּטֹרֶת, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ.  \nקָדְשׁוּ בַכֶּלִי, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה,  \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם נוֹתָר, מִשֵּׁם טָמֵא, \nוּפִגּוּל אֵין בָּהֶן.  \nזֶה הַכְּלָל: \nכָּל שֶׁיֶּשׁ לוֹ מַתִּירִין, \nאֵין חַיָּבִים עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nעַד שֶׁיִּקָּרֵבוּ מַתִּירָיו.  \nוְכָל שֶׁאֵין לוֹ מַתִּירִין, \nכֵּיוָן שֶׁהָקְדַּשׁ בַּכֶּלִי, \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם נוֹתָר, מִשֵּׁם טָמֵא, \nוּפִגּוּל אֵין בּוֹ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nוְלַד חַטָּאת, \nוּתְמוּרַת חַטָּאת, \nוְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, \nיָמוּתוּ.  \nוְשֶׁעִבְּרָה שְׁנָתָהּ, \nוְשֶׁאָבָדָה, וְנִמְצֵאת בַּעֲלַת מוּם, \nאִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, \nתָּמוּת, \nוְאֵינָה עוֹשָׂה תְמוּרָה, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין; \nאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, \nתִּרְעֶה עַד שֶׁתִּסְתָּאֵב, \nוְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, \nוְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִין בָּהּ. \n",
+            "<small>ב</small>\nהַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין, \nמִפְּנֵי שֶׁהֵן רְאוּיִין לָבוֹא כֻלָּם שְׁלָמִים.  \nמֵת, \nהָיוּ סְתוּמִין, \nיִפְּלוּ לִנְדָבָה; \nהָיוּ מְפֹרָשִׁין, \nדְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nדְּמֵי עוֹלָה, \nיָבִיא עוֹלָה, וּמוֹעֲלִין בָּהֶן,\nדְּמֵי שְׁלָמִים, \nיָבִיא שְׁלָמִים, \nנֶאֱכָלִין לְיוֹם אֶחָד, \nוְאֵינָן טְעוּנִין לֶחֶם. \n",
+            "<small>ג</small>\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַדָּם, \nקַל בִּתְחִלָּתוֹ, וְחֹמֶר בְּסוֹפוֹ. \nהַנְּסָכִים, \nחֹמֶר בִּתְחִלָּתָן, וְקַל בְּסוֹפָן: \nהַדָּם כַּתְּחִלָּה אֵין מוֹעֲלִין בּוֹ, \nיָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִין בּוֹ. \nהַנְּסָכִים כַּתְּחִלָּה מוֹעֲלִים בָּהֶן, \nיָצְאוּ לַשִּׁית, אֵין מוֹעֲלִין בָּהֶן. \n",
+            "<small>ד</small>\nדִּשּׁוּן הַמִּזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין.  \nהַמַּקְדִּישׁ דִּשּׁוּן כַּתְּחִלָּה, \nמוֹעֲלִין בּוֹ.  \nתּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, \n[וּבְנֵי יוֹנָה] שֶׁעִבֵּר זְמַנָּן, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nתּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, \nלֹא מוֹעֲלִין בָּהֶן, \nוּבְנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין. \n",
+            "<small>ה</small>\nחֲלֵב מֻקְדָּשִׁין וּבֵיצֵי תוֹרִין, \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין.  \nבַּמֵּי דְבָרִים אֲמוּרִים? \nבְּקָדְשֵׁי הַמִּזְבֵּחַ.  \nאֲבָל בְּקָדְשֵׁי בֶדֶק הַבַּיִת, \nהִקְדִּישׁ תַּרְנְגֹלֶת, \nמוֹעֲלִין בָּהּ, וּבְבֵיצָתָהּ; \nחֲמוֹר, \nמוֹעֲלִין בָּהּ, וּבַחֲלָבָהּ. \n",
+            "<small>ו</small>\nכָּל הָרָאוּי לַמִּזְבֵּחַ לֹא לְבֶדֶק הַבַּיִת, \nלְבֶדֶק הַבַּיִת לֹא לַמִּזְבֵּחַ, \nלֹא לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, \nמוֹעֲלִין בּוֹ.  \nכֵּיצַד? \nהִקְדִּישׁ בּוֹר מָלֵא מַיִם, \nאַשְׁפּוֹת מְלֵאָה זֶבֶל, \nשׁוֹבָךְ מָלֵא יוֹנִים, \nאִילָן מָלֵא פֵרוֹת, \nשָׂדֶה מְלֵאָה עֲשָׂבִים, \nמוֹעֲלִין בָּהֶן, וּבְמַה שֶּׁבְּתוֹכָן.  \nאֲבָל אִם הִקְדִּישׁ בּוֹר, \nוְאַחַר כָּךְ נִתְמַלָּא מַיִם; \nאַשְׁפּוֹת, וְאַחַר כָּךְ נִתְמַלָּאת זֶבֶל; \nשׁוֹבָךְ, וְאַחַר כָּךְ נִתְמַלָּא י��ֹנִים; \nאִילָן, וְאַחַר כָּךְ נָשָׂא פֵרוֹת; \nשָׂדֶה, וְאַחַר כָּךְ נִתְמַלָּאת עֲשָׂבִים, \n(מוֹעֲלִין בָּהֶן, וְאֵין) מוֹעֲלִין בְּמַה שֶּׁבְּתוֹכָן.  \n(דִּבְרֵי רְבִּי יְהוּדָה.)  \nרְבִּי יוֹסֵה אוֹמֵר: \nהַמַּקְדִּישׁ שָׂדֶה וְאֶת הָאִילָן, \nמוֹעֲלִין בָּהֶן וּבְגִדּוּלֵיהֶן, \nמִפְּנֵי שֶׁהֵן גִּדּוּלֵי הֶקְדֵּשׁ.  \n\n<small>ז</small>\nוְלַד מְעֻשֶּׂרֶת לֹא יִינַק מִן הַמְעֻשֶּׂרֶת, \nוַאֲחֵרִין מִתְנַדְּבִין כֵּן.  \nוְלַד מֻקְדָּשִׁין לֹא יִינַק מִן הַמֻּקְדָּשִׁין, \nוַאֲחֵרִין מִתְנַדְּבִין כֵּן.  \nהַפּוֹעֲלִים לֹא יֹאכְלוּ מִגְּרוֹגְרוֹת שֶׁלַּהֶקְדֵּשׁ.  \nוְכֵן פָּרָה לֹא תֹאכַל מִכַּרְשִׁנֵי הֶקְדֵּשׁ. \n",
+            "<small>ח</small>\nשָׁרְשֵׁי אִילָן שֶׁלַּהֶדְיוֹט בָּאִין בְּשֶׁלַּהֶקְדֵּשׁ, \nוְשֶׁלַּהֶקְדֵּשׁ בָּאִין בְּשֶׁלַּהֶדְיוֹט, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין.  \nמַעְיָן שֶׁהוּא יוֹצֵא מִתּוֹךְ שְׂדֵה הֶקְדֵּשׁ, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין.  \nיָצָא חוּץ לַשָּׂדֶה, נֶהְנִין מִמֶּנּוּ.  \nהַמַּיִם שֶׁבְּכַד שֶׁלַּזָּהָב, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין.  \nנִתָּנוּ בִצְלוֹחִית, מוֹעֲלִין בָּהֶן.  \nעֲרָבָה, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין.  \nרְבִּי אֶלְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: &lt;לעזר&gt;\nנֶהְנִים הָיוּ מִמֶּנָּה זְקֵנִים בְּלוּלַבֵּיהֶם. \n",
+            "<small>ט</small>\nקֵן שֶׁבְּרֹאשׁ הָאִילָן שֶׁלַּהֶקְדֵּשׁ, \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין; \nשֶׁבָּאֲשֵׁרָה, \nיַתִּיז בַּקָּנֶה.  \nהַמַּקְדִּישׁ אֶת הַחֹרֶשׁ, \nמוֹעֲלִין בְּכֻלּוֹ.  \nהַגִּזְבָּרִים שֶׁלָּקְחוּ אֶת הָעֵצִים, \nמוֹעֲלִין בָּעֵצִים, \nוְאֵין מוֹעֲלִין לֹא בִשְׁפוּי, וְלֹא בִגְוִיָּה. &lt;בגבייה&gt;\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nקָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, \nוּלְחַיֵּב עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \nקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה.  \nקָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת, \nמִצְטָרְפִין זֶה עִם זֶה. \n",
+            "<small>ב</small>\nחֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה: \nהַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן.  \nשִׁשָּׁה בַתּוֹדָה: \nהַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלֶּחֶם.  \nתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁלִּדְמַי, \nהַחַלָּה, וְהַבִּכּוּרִים, \nמִצְטָרְפִין זֶה עִם זֶה לֶאֱסַר, &lt;לְאסַר&gt;\nוּלְחַיֵּב עֲלֵיהֶם אֶת הַחֹמֶשׁ. \n",
+            "<small>ג</small>\nכָּל הַפִּגּוּלִים מִצְטָרְפִין זֶה עִם זֶה.  \nכָּל הַנּוֹתָרִים מִצְטָרְפִין זֶה עִם זֶה.  \nכָּל הַנְּבֵלוֹת מִצְטָרְפוֹת זֶה עִם זֶה.  \nכָּל הַשְּׁרָצִים מִצְטָרְפִין זֶה עִם זֶה.  \nדַּם הַשֶּׁרֶץ וּבְשָׂרוֹ מִצְטָרְפִין בְּכַעֲדָשָׁה.  \n\n<small>ד</small>\nכְּלָל אָמַר רְבִּי יְהוֹשֻׁעַ: \nכָּל שֶׁטֻּמְאָתוֹ וְשֵׁעוּרוֹ שָׁוִים, \nמִצְטָרְפִין זֶה עִם זֶה; \nטֻמְאָתוֹ וְלֹא שֵׁעוּרוֹ, \nשֵׁעוּרוֹ וְלֹא טֻמְאָתוֹ, \nלֹא טֻמְאָתוֹ וְלֹא שֵׁעוּרוֹ, \nאֵינָן מִצְטָרְפִין. \n",
+            "<small>ה</small>\nהַפִּגּוּל וְהַנּוֹתָר אֵינָן מִצְטָרְפִין זֶה עִם זֶה, \nמִפְּנֵי שֶׁהֵן שְׁנֵי שֵׁמוֹת.  \nהַשֶּׁרֶץ וְהַנְּבֵלָה, \nוְכֵן הַנְּבֵלָה וּבְשַׂר הַמֵּת, \nמִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא, \nאֲפִלּוּ בַקַּל שֶׁבִּשְׁנֵיהֶם.  \n\n<small>ו</small>\nהָאֹכֶל שֶׁנִּטַּמָּא, \nכָּל שֶׁנִּטַּמָּא בְאַב הַטֻּמְאָה, \nוְשֶׁנִּטַּמָּא בִוְלַד הַטֻּמְאָה, \nמִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא בַקַּל שֶׁבִּשְׁנֵיהֶן. \n",
+            "<small>ז</small>\nכָּל הָאֳכָלִין מִצְטָרְפִין: \nלִפְסוֹל אֶת הַגְּוִיָּה בְכַחֲצִי פֶרֶס, \nוּבִמְזוֹן שְׁתֵּי סְעוֹדוֹת לָעֵרוּב, \nכַּבֵּיצָה לְטַמֵּא טֻמְאַת אֳכָלִין, \nכִּגְרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת, \nבַּכּוֹתֶבֶת לְיוֹם הַכִּפּוּרִים.  \nכָּל הַמַּשְׁקִים מִצְטָרְפִין: \nלִפְסוֹל אֶת הַגְּוִיָּה בָרְבִיעִית, \nכִּמְלֹא לָגְמָיו בְּיוֹם הַכִּפּוּרִים. \n",
+            "הָעָרְלָה וְכִלְאֵי הַכֶּרֶם מִצְטָרְפִין זֶה עִם זֶה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵינָן מִצְטָרְפִין.  \nהַבֶּגֶד וְהַשַּׂק, \nהַשַּׂק וְהָעוֹר, \nהָעוֹר וְהַמַּפָּץ, \nמִצְטָרְפִין זֶה עִם זֶה.  \nאָמַר רְבִּי שִׁמְעוֹן: \nמָה הַטַּעַם?\nמִפְּנֵי שֶׁהֵן רְאוּיִין לְטַמֵּא מוֹשָׁב. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַנֶּהְנֶה שׁוֹוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, \nאַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nוַחֲכָמִים אוֹמְרִים: \nכָּל דָּבָר שֶׁיֶּשׁ בּוֹ פְגָם, \nלֹא מָעַל עַד שֶׁיִּפְגֹּם; \nוְכָל שֶׁאֵין בּוֹ פְגָם, \nכֵּיוָן שֶׁנֶהְנָה, מָעַל.  \n\n<small>ב</small>\nכֵּיצַד? \nנָתְנָה קְטַלָּה בְצַוָּארָהּ, \nטַבַּעַת בְּיָדָהּ, \nשָׁתָת בְכוֹס שֶׁלַּזָּהָב, \nכֵּיוָן שֶׁנֶהְנָה, מָעַל.  \nלָבַשׁ בֶּחָלוּק, \nכִּסָּה בַטַּלֵּית, \nבִּקַּע בַּקָּרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם.  \nתָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חָיָה, לֹא מָעַל עַד שֶׁיִּפְגֹּם; \nוּכְשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהְנָה, מָעַל. \n",
+            "<small>ג</small>\nנֶהְנָה בְכַחֲצִי פְרוּטָה וּפָגַם בְּכַחֲצִי פְרוּטָה, \nאוֹ שֶׁנֶּהְנָה בְשׁוֹוֶה פְרוּטָה בְדָבָר אַחֵר \nוּפָגַם בְּשׁוֹוֶה פְרוּטָה בְדָבָר אַחֵר, \nהֲרֵי זֶה לֹא מָעַל, \nעַד יִפְגֹּם בְּשׁוֹוֶה פְרוּטָה בְדָבָר אַחֵר. \n",
+            "<small>ד</small>\nאֵין מֹעַל אַחַר מֹעַל בַּמֻּקְדָּשִׁים, \nאֶלָּא בְהֵמָה וּכְלִי שָׁרֵת.  \nכֵּיצַד? \nרָכַב עַל גַּבֵּי בְהֵמָה, \nוּבָא חֲבֵרוֹ וְרָכַב, [וּבָא חֲבֵרוֹ וְרָכַב;] \nשָׁתָה בְכוֹס שֶׁלַּזָּהָב, \nוּבָא חֲבֵרוֹ וְשָׁתָה, וּבָא חֲבֵרוֹ וְשָׁתָה; \nתָּלַשׁ מִן הַחַטָּאת, \nוּבָא חֲבֵרוֹ וְתָלַשׁ, וּבָא חֲבֵרוֹ וְתָלַשׁ, \nכֻּלָּם מָעֲלוּ.  \nרְבִּי אוֹמֵר: \nכָּל שֶׁאֵין לוֹ פִדָּיוֹן, \nיֶשׁ בּוֹ מֹעַל אַחַר מֹעַל. \n",
+            "<small>ה</small>\nנָטַל אֶבֶן אוֹ קוֹרָה שֶׁלַּהֶקְדֵּשׁ, \nהֲרֵי זֶה לֹא מָעַל.  \nנְתָנָהּ לַחֲבֵרוֹ, \nהוּא מָעַל, וַחֲבֵרוֹ לֹא מָעַל.  \nבְּנָיָהּ בְּתוֹךְ בֵּיתוֹ, \nהֲרֵי זֶה לֹא מָעַל, \nעַד שֶׁיָּדוּר תַּחְתֶּיהָ בְשׁוֹוֶה פְרוּטָה. &lt;שֶׁיִּידּוֹר&gt; \nנָטַל פְּרוּטָה שֶׁלַּהֶקְדֵּשׁ, \nהֲרֵי זֶה לֹא מָעַל.  \nנְתָנָהּ לַחֲבֵרוֹ, \nהוּא מָעַל, וַחֲבֵרוֹ לֹא מָעַל.  \nנְתָנָהּ לַבַּלָּן, \nאַף עַל פִּי שֶׁלֹּא רָחַץ, \nמָעַל, שֶׁהוּא אָמַר לוֹ: \n\"הֲרֵי הַמַּרְחֵץ פְּתוּחָה, \nהִכָּנֵס וּרְחֹץ!\" \n",
+            "<small>ו</small>\nאֲכִילָתוֹ וַאֲכִילַת חֲבֵרוֹ, \nהֲנָיָתוֹ וַהֲנָ��ַת חֲבֵרוֹ, \nאֲכִילָתוֹ וַהֲנָיַת חֲבֵרוֹ, \nהֲנָיָתוֹ וַאֲכִילַת חֲבֵרוֹ, \nמִצְטָרְפִין זֶה עִם זֶה, \nאֲפִלּוּ לִזְמַן מְרֻבֶּה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, \nבַּעַל הַבַּיִת מָעַל. \nלֹא עָשָׂה שְׁלִיחוּתוֹ, \nהַשָּׁלִיחַ מָעַל.  \nכֵּיצַד? \nאָמַר לוֹ: \n\"תֵּן בָּשָׂר לָאוֹרְחִים!\" \nוְנָתַן לָהֶם כָּבֵד, \n[\"כָּבֵד\",] \nוְנָתַן לָהֶם בָּשָׂר, \nהַשָּׁלִיחַ מָעַל.  \nאָמַר לוֹ: \n\"תֵּן לָהֶם חֲתִכָּה חֲתִכָּה!\" \nוְהוּא אוֹמֵר: \n\"טְלוּ שְׁתַּיִם שְׁתַּיִם!\" \nוְהֵן נָטְלוּ שָׁלוֹשׁ שָׁלוֹשׁ, \nכֻּלָּם מָעֲלוּ.  \nאָמַר לוֹ: \n\"הָבֵא לִי מִן הַחֻלִּים!\" אוֹ \"מִקְּלוֹסְקָמָא\", \nוְהֵבִיא לוֹ, \nאַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת: \nלֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה, וְהֵבִיא מִזֶּה, \nבַּעַל הַבַּיִת מָעַל.  \nאֲבָל אִם אָמַר לוֹ: \n\"הָבֵא לִי מִן הַחֻלִּין!\" \nוְהֵבִיא לוֹ מִקְּלוֹסְקָמָא, \n\"מִקְּלוֹסְקָמָא\", \nוְהֵבִיא לוֹ מִן הַחֻלִּין, \nהַשָּׁלִיחַ מָעַל. \n",
+            "<small>ב</small>\nשִׁלַּח בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nאִם עָשׁוּ שְׁלִיחוּתָן, בַּעַל הַבַּיִת מָעַל; \nלֹא עָשׁוּ שְׁלִיחוּתָן, הַחַנְוָנִי מָעַל.  \nשִׁלַּח בְּיַד פִּקֵּחַ, \nוְנִזְכַּר עַד שֶׁלֹּא הִגִּיעַ אֵצֶל הַחַנְוָנִי, \nהַחַנְוָנִי מָעַל כְּשֶׁיּוֹצִיא.  \nכֵּיצַד יַעֲשֶׂה? \nנוֹטֵל פְּרוּטָה אוֹ כֶלִי, וְאוֹמֵר: \n\"פְּרוּטָה שֶׁלַּהֶקְדֵּשׁ בְּכָל מָקוֹם שֶׁהִיא, \nמְחֻלֶּלֶת עַל זוֹ\", \nשֶׁהַהֶקְדֵּשׁ נִפְדֶּה בְכֶסֶף וּבְשׁוֹוֶה כֶסֶף. \n",
+            "<small>ג</small>\nנָתַן לוֹ פְרוּטָה, אָמַר לוֹ: \n\"הָבֵא לִי בְחֶצְיָהּ נֵרוֹת, וּבְחֶצְיָהּ פְּתִילוֹת!\" \nוְהָלַךְ וְהֵבִיא לוֹ בְּכֻלָּהּ נֵרוֹת, \nאוֹ בְּכֻלָּהּ פְּתִילוֹת; \nאוֹ שֶׁאָמַר לוֹ: \n\"הָבֵא לִי בְּכֻלָּהּ נֵרוֹת!\" \nאוֹ \"בְּכֻלָּהּ פְּתִילוֹת\", \nוְהָלַךְ וְהֵבִיא לוֹ בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, \nשְׁנֵיהֶם לֹא מָעָלוּ.  \nאֲבָל אִם אָמַר לוֹ: \nהָבֵא לִי בְחֶצְיָהּ נֵרוֹת מִמְּקוֹם פְּלוֹנִי, \nוּבְחֶצְיָהּ פְּתִילוֹת מִמְּקוֹם פְּלוֹנִי, \nוְהָלַךְ וְהֵבִיא לוֹ נֵרוֹת מִבֵּית הַפְּתִילוֹת, \nוּפְתִילוֹת מִבֵּית הַנֵּרוֹת, \nהַשָּׁלִיחַ מָעַל. \n",
+            "ד &lt;ב&gt;\nנָתַן לוֹ שְׁתֵּי פְרוּטוֹת, \nאָמַר לוֹ: \n\"הָבֵא לִי אֶתְרוֹג!\" \nוְהָלַךְ וְהֵבִיא לוֹ בִפְרוּטָה אֶתְרוֹג וּבִפְרוּטָה רִמּוֹן, \nשְׁנֵיהֶם מָעֲלוּ.  \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּעַל הַבַּיִת לֹא מָעַל, \nשֶׁהוּא אוֹמֵר לוֹ: \n\"אֶתְרוֹג גָּדוֹל הָיִיתִי מְבַקֵּשׁ, \nוְהֵבֵאתָ לִי קָטָן וָרַע.\"  \n\n<small>ה</small>\nנָתַן לוֹ דִינַר זָהָב, אָמַר לוֹ: \n\"הָבֵא לִי חָלוּק!\" \nוְהָלַךְ וְהֵבִיא לוֹ בְשָׁלֹשׁ חָלוּק וּבְשָׁלֹשׁ טַלֵּית, \nשְׁנֵיהֶם מָעֲלוּ.  \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּעַל הַבַּיִת לֹא מָעַל, \nשֶׁהוּא אוֹמֵר לוֹ: \n\"חָלוּק גָּדוֹל הָיִיתִי מְבַקֵּשׁ, \nוְהֵבֵאתָ לִי קָטוֹן וָרַע.\" \n",
+            "<small>ו</small>\nהַמַּפְקִיד מָעוֹת אֵצֶל הַשֻּׁלְחָנִי, \nאִם צְרוּרִין, \nלֹא יִשְׁתַּמֵּשׁ בָּהֶן. \nלְפִיכָךְ, אִם הוֹצִיא, מָעַל.  \nאִם מֻתָּרִין, \nיִשְׁתַּמֵּשׁ בָּהֶן. \nלְפִיכָךְ, אִם הוֹצִיא, לֹא מָעַל.  \nאֵצֶל בַּעַל הַבַּיִת, \nבֵּין כָּךְ וּבֵין כָּךְ, \nלֹא יִשְׁתַּמֵּשׁ בָּהֶן. \nלְפִיכָךְ, אִם הוֹצִיא, מָעַל.  \nהַחַנְוָנִי כְּבַעַל הַבַּיִת.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nרְבִּי יְהוּדָה אוֹמֵר: \nכַּשֻּׁלְחָנִי. \n",
+            "<small>ז</small>\nפְּרוּטָה שֶׁלַּהֶקְדֵּשׁ שֶׁנָּפְלָה לְתוֹךְ הַכִּיס, \nאוֹ שֶׁאָמַר: \n\"פְּרוּטָה בְכִיס זֶה הֶקְדֵּשׁ\", \nכֵּיוָן שֶׁהוֹצִיא אֶת הָרִאשׁוֹנָה, \nמָעַל.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nוַחֲכָמִים אוֹמְרִים: \nעַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס.  \nמוֹדֶה רְבִּי עֲקִיבָה בְּאוֹמֵר: \n\"פְּרוּטָה מִן הַכִּיס זֶה הֶקְדֵּשׁ\", \nשֶׁהוּא מוֹצִיא וְהוֹלֵךְ, \nעַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס.  \n\nחסל מעילה \n\n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,79 @@
+{
+    "language": "he",
+    "title": "Mishnah Meilah",
+    "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 מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "קדשי קדשים ששחטן בדרום. מועלים בהן. שחטן בדרום וקבל דמן בצפון. בצפון וקבל דמן בדרום. שחטן ביום וזרק בלילה. בלילה וזרק ביום. או ששחטן חוץ לזמנן. וחוץ למקומן. מועלין בהן. כלל אמר רבי יהושע כל שהיה לה שעת היתר לכהנים אין מועלין בה. ושלא היה לה שעת היתר לכהנים מועלין בה. איזו היא שהיה לה שעת היתר לכהנים. שלנה. ושנטמאה. ושיצאה. איזו היא שלא היה לה שעת היתר לכהנים. שנשחטה חוץ לזמנה. חוץ למקומה. ושקבלו פסולין. וזרקו את דמה:  ",
+            "בשר קדשי קדשים שיצא לפני זריקת דמים. רבי אליעזר אומר. מועלין בו. ואין חייבין עליו משום פגול נותר וטמא. רבי עקיבא אומר. אין מועלין בו. אבל חייבין עליו. משום פיגול. נותר. וטמא. אמר רבי עקיבא והרי המפריש חטאת ואבדה. והפריש אחרת תחתיה. ואחר כך נמצאת הראשונה. והרי שתיהן עומדות. לא כשם שדמה פוטר את בשרה. כך הוא פוטר את בשר חברתה. ואם פטר דמה את בשר חברתה מן המעילה. דין הוא שיפטור את בשרה:  ",
+            "אמורי קדשים קלים שיצאו לפני זריקת דמים. רבי אליעזר אומר אין מועלין בהן. ואין חייבין עליהן משום פיגול. נותר. וטמא. רבי עקיבא אומר. מועלין בהן. וחייבין עליהן. משום פגול. נותר וטמא:  ",
+            "מעשה דמים בקדשי קדשים. להקל ולהחמיר. ובקדשים קלים. כולן להחמיר. כיצד. קדשי קדשים לפני זריקת דמים. מועלין באימורין ובבשר. לאחר זריקת דמים. מועלים באימורים ואין מועלין בבשר. על זה ועל זה. חייבין משום פגול. נותר. וטמא. ובקדשים קלים. כולם להחמיר. כיצד. קדשים קלים לפני זריקת דמים. אין מועלין לא באימורין ולא בבשר. לאחר זריקת דמים. מועלין באימורין ואין מועלין בבשר. על זה ועל זה. חייבין משום פגול. נותר. וטמא. נמצא מעשה דמים בקדשי קדשים להקל ולהחמיר ובקדשים קלים כולו להחמיר:  "
+        ],
+        [
+            "חטאת העוף מועלין בה משהוקדשה. נמלקה. הוכשרה להפסל בטבול יום. ובמחוסר כפורים. ובלינה. הוזה דמה. חייבין עליה משום פיגול. נותר. וטמא. ואין בה מעילה:  ",
+            "עולת העוף מועלין בה משהוקדשה. נמלקה. הוכשרה להפסל בטבול יום. ובמחוסר כפורים. ובלינה. מיצה דמה חייבין עליה משום פיגול. נותר. וטמא. ומועלין בה. עד שתצא לבית הדשן:  ",
+            "פרים הנשרפין. ושעירים הנשרפין. מועלין בהן משהוקדשו. נשחטו. הוכשרו להפסל בטבול יום. ובמחוסר כפורים. ובלינה. הוזה דמן. חייבין עליהן משום פיגול. נותר וטמא. ומועלין בהן בבית הדשן עד שיותך הבשר:  ",
+            "העולה מועלין בה משהוקדשה. נשחטה. הוכשרה להפסל בטבול יום. ובמחוסר כפורים. ובלינה. נזרק דמה חייבין עליה משום פיגול נותר וטמא. ואין מועלין בעורה. אבל מועלין בבשר עד שיצא לבית הדשן:  ",
+            "חטאת ואשם. וזבחי שלמי צבור. מועלין בהן משהוקדשו. נשחטו. הוכשרו להפסל בטבול יום ובמחוסר כפורים. ובלינה. נזרק דמן. חייבין עליהם משום פיגול. נותר. וטמא אין מועלין בבשר אבל מועלין באימ��רים. עד שיצאו לבית הדשן:  ",
+            "שתי הלחם מועלין בהן משהוקדשו. קרמו בתנור. הוכשרו להפסל בטבול יום ובמחוסר כפורים. ולשחוט עליהם את הזבח. נזרק דמן של כבשים. חייבין עליהן משום פיגול. נותר. וטמא. ואין בהן מעילה:  ",
+            "לחם הפנים מועלין בו משהוקדש. קרם בתנור. הוכשר להפסל בטבול יום. ובמחוסר כפורים. ולהסדר על גבי השולחן. קרבו הבזיכין. חייבין עליו משום פיגול נותר וטמא. ואין בהן מעיל:  ",
+            "המנחות מועלים בהן משהוקדשו. קדשו בכלי. הוכשרו ליפסל בטבול יום. ובמחוסר כפורים. ובלינה. קרב הקומץ. חייבין עליו משום פיגול. נותר. וטמא. ואין מועלין בשירים. אבל מועלים בקומץ. עד שיצא לבית הדשן:  ",
+            "הקומץ והלבונה והקטורת. ומנחות כהנים. ומנחת כהן משיח. ומנחת נסכין. מועלין בהן משהוקדשו. קדשו בכלי הוכשרו ליפסל בטבול יום. ובמחוסר כפורים ובלינה. וחייבין עליהן משום נותר ומשום טמא. ופיגול אין בהן. זה הכלל כל שיש לו מתירין אין חייבים עליו משום פיגול נותר וטמא. עד שיקרבו מתיריו. וכל שאין לו מתירין. כיון שקדש בכלי חייבין עליו משום נותר. ומשום טמא. ופגול אין בו:   "
+        ],
+        [
+            "ולד חטאת. ותמורת חטאת. וחטאת שמתו בעליה. ימותו. שעברה שנתה. ושאבדה. ושנמצאת בעלת מום. אם משכיפרו הבעלים. תמות. ואינה עושה תמורה. ולא נהנים ולא מועלין. ואם עד שלא כיפרו הבעלים. תרעה עד שתסתאב ותמכר. ויביא בדמיה אחרת. ועושה תמורה ומועלים בה:  ",
+            "המפריש מעות לנזירותו לא נהנין. ולא מועלין. מפני שהן ראוין לבוא כולן שלמים. מת היו סתומים. יפלו לנדבה. היו מפורשים. דמי חטאת. ילכו לים המלח. לא נהנים. ולא מועלין בהן. דמי עולה. יביאו עולה. ודמי שלמים. יביאו שלמים. ונאכלים ליום אחד ואינן טעונין לחם:  ",
+            "רבי ישמעאל אומר הדם קל בתחלתו. וחמור בסופו. והנסכים חומר בתחלתן. וקל בסופן. הדם בתחלה אין מועלים בו. יצא לנחל קדרון מועלים בו. הנסכים בתחלה מועלים בהן. יצאו לשיתין אין מועלים בהם:  ",
+            "דשון מזבח הפנימי. והמנורה. לא נהנין. ולא מועלין. המקדיש דשון בתחלה. מועלים בו. תורים שלא הגיע זמנן. ובני יונה שעבר זמנן לא נהנים. ולא מועלים. רבי שמעון אומר. תורין שלא הגיע זמנן. מועלין בהן. ובני יונה שעבר זמנן. לא נהנין. ולא מועלין:  ",
+            "חלב המוקדשין. וביצי תורין. לא נהנים ולא מועלים. במה דברים אמורים בקדשי מזבח. אבל בקדשי בדק הבית הקדיש תרנגולת. מועלין בה ובביצתה. חמור מועלין. בה ובחלבה:  ",
+            "כל הראוי למזבח ולא לבדק הבית. לבדק הבית ולא למזבח. לא למזבח ולא לבדק הבית. מועלין בו. כיצד הקדיש בור מלא מים. אשפה מלאה זבל. שובך מלא יונים. אילן מלא פירות. שדה מלאה עשבים. מועלין בהם. ובמה שבתוכן. אבל אם הקדיש בור. ואחר כך נתמלא מים. אשפה. ואחר כך נתמלאה זבל. שובך. ואחר כך נתמלא יונים. אילן. ואחר כך נתמלא פירות. שדה. ואחר כך נתמלאה עשבים מועלין בהן ואין מועלין במה שבתוכן. דברי רבי יהודה. רבי שמעון אומר המקדיש שדה ואילן. מועלין בהם ובגדוליהם. מפני שהן גדולי הקדש. ולד מעושרת. לא יינק מן המעושרת. ואחרים מתנדבים כן. ולד מוקדשין לא יינק מן המוקדשין. ואחרים מתנדבים כן. הפועלים לא יאכלו מגרוגרות של הקדש וכן פרה לא תאכל מכרשיני הקדש:  ",
+            "שרשי אילן של הדיוט. באין בשל הקדש. ושל הקדש באין בשל הדיוט. לא נהנין ולא מועלין. המעין שהוא יוצא מתוך שדה הקדש. לא נהנין ולא מועלין. יצא חוץ לשדה נהנין ממנו. המים שבכד של זהב לא נהנין ולא מועלין. נתנו בצלוחית מועלין בהם. ערבה לא נהנין ולא מועלין. רבי אלעזר ברבי צדוק אומר. נותנין היו ממנה זקנים בלולביהם:  ",
+            "קן שבראש האילן של הקדש. לא נהנין ולא מועלין. שבאשרה יתיז בקנה. המקדיש את החורש. מועלין בכולו. הגזברים שלקחו את העצים. מועלין בעצים. ואין מועלין לא בשפוי. ולא בנויה:  "
+        ],
+        [
+            "קדשי המזבח מצטרפין זה עם זה. למעילה ולחייב עליהן משום פגול. נותר. וטמא. קדשי בדק הבית מצטרפין זה עם זה. קדשי המזבח וקדשי בדק הבית מצטרפין זה עם זה. למעילה:  ",
+            "חמשה דברים בעולה מצטרפין זה עם זה. הבשר והחלב והסלת והיין והשמן. וששה בתודה. הבשר והחלב והסולת והיין והשמן והלחם. התרומה. ותרומת מעשר. ותרומת מעשר של דמאי. החלה והבכורים. מצטרפין זה עם זה לאסור. ולחייב עליהם את החומש:  ",
+            "כל הפיגולין מצטרפין זה עם זה. כל הנותרין מצטרפין זה עם זה. כל הנבלות מצטרפות זו עם זו. כל השרצים מצטרפין זה עם זה. דם השרץ ובשרו מצטרפין. כלל אמר רבי יהושע. כל שטומאתו ושיעורו שוין. מצטרפין זה עם זה. טומאתו ולא שיעורו. שיעורו ולא טומאתו. לא טומאתו ולא שיעורו אין מצטרפין זה עם זה:  ",
+            "הפיגול והנותר אין מצטרפין זה עם זה. מפני שהם שני שמות. השרץ והנבלה. וכן הנבלה ובשר המת. אין מצטרפין זה עם זה. לטמא אפילו כקל שבשניהם. האוכל שנטמא באב הטומאה ושנטמא בולד הטומאה. מצטרפין זה עם זה. לטמא כקל שבשניהם:  ",
+            "כל האוכלין מצטרפין לפסול את הגויה בכחצי פרס. במזון שתי סעודות לערוב. בכביצה לטמא טומאת אוכלין. בכגרוגרת להוצאת שבת. בככותבת ביום הכפורים. כל המשקין מצטרפין לפסול את הגויה. ברביעית. ובמלא לוגמיו ביום הכפורים:  ",
+            "הערלה וכלאי הכרם מצטרפין זה עם זה. רבי שמעון אומר אינן מצטרפין. הבגד והשק. השק והעור. העור והמפץ. מצטרפין זה עם זה. רבי שמעון אומר. מפני שהן ראוין ליטמא מושב:  "
+        ],
+        [
+            "הנהנה שוה פרוטה מן ההקדש. אף על פי שלא פגם. מעל. דברי רבי עקיבא. וחכמים אומרים כל דבר שיש בו פגם לא מעל עד שיפגום. וכל דבר שאין בו פגם כיון שנהנה מעל. כיצד נתנה קטלה בצוארה. טבעת בידה. שתתה בכוס של זהב. כיון שנהנית מעלה. לבש בחלוק. כיסה בטלית. בקע בקורדום. לא מעל עד שיפגום. תלש מן החטאת. כשהיא חיה לא מעל עד שיפגום. כשהיא מתה כיון שנהנה מעל: \n",
+            "נהנה בכחצי פרוטה. ופגם בכחצי פרוטה. או שנהנה בשוה פרוטה בדבר אחד. ופגם בשוה פרוטה בדבר אחר. הרי זה לא מעל. עד שנהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד: \n",
+            "אין מועל אחר מועל במוקדשין. אלא בהמה. וכלי שרת. כיצד רכב על גבי בהמה. ובא חברו ורכב. ובא חברו ורכב. שתה בכוס של זהב. ובא חברו ושתה. ובא חברו ושתה. תלש מן החטאת. ובא חברו ותלש. ובא חברו ותלש. כולן מעלו. רבי אומר כל שאין לו פדיון. יש בו מועל אחר מועל: \n",
+            "נטל אבן או קורה של הקדש. הרי זה לא מעל. נתנה לחבירו. הוא מעל וחבירו לא מעל. בנאה בתוך ביתו. הרי זה לא מעל עד שידור תחתיה בשוה פרוטה. נטל פרוטה של הקדש. הרי זה לא מעל. נתנה לחבירו. הוא מעל וחבירו לא מעל. נתנה לבלן. אף על פי שלא רחץ מעל שהוא אומר לו הרי מרחץ פתוחה הכנס ורחוץ: \n",
+            "אכילתו ואכילת חברו. הנייתו והניית חברו. אכילתו והניית חברו. הנייתו ואכילת חברו. מצטרפין זה עם זה. ואפילו לזמן מרובה: \n"
+        ],
+        [
+            "השליח שעשה שליחותו. בעל הבית מעל. לא עשה שליחות�� השליח מעל. כיצד. אמר לו תן בשר לאורחים ונתן להם כבד. כבד. ונתן להם בשר. השליח מעל. אמר לו תן להם חתיכה חתיכה. והוא אמר טולו שתים שתים. והם נטלו שלש שלש. כולן מעלו. אמר לו הבא מן החלון. או מגלוסקמא. והביא לו. אף על פי שאמר בעל הבית לא היה בלבי אלא מזה. והביא מזה. בעל הבית מעל. אבל אם אמר לו הבא לי מן החלון. והביא לו מגלוסקמא. או מן גלוסקמא והביא לו מן החלון. השליח מעל:  ",
+            "שלח ביד חרש שוטה וקטן. אם עשו שליחותו. בעל הבית מעל. לא עשו שליחותו. החנוני מעל. שלח ביד פיקח. ונזכר עד שלא הגיע אצל חנוני החנוני מעל כשיוציא. כיצד יעשה. נוטל פרוטה או כלי. ויאמר פרוטה של הקדש בכל מקום שהיא מחוללת על זה. שהקדש נפדה בכסף. ובשוה כסף:  ",
+            "נתן לו פרוטה. אמר לו הבא לי בחציה נרות ובחציה פתילות. והלך והביא לו בכולה נרות. או בכולה פתילות. או שאמר לו הבא לי בכולה נרות. או בכולה פתילות. הלך והביא לו בחציה נרות ובחציה פתילות. שניהם לא מעלו. אבל אם אמר לו הבא לי בחציה נרות ממקום פלוני. ובחציה פתילות ממקום פלוני. והלך והביא לו נרות מבית פתילות. ופתילות מבית נרות. השליח מעל:  ",
+            "נתן לו שתי פרוטות אמר לו הבא לי אתרוג. והלך והביא לו בפרוטה אתרוג. ובפרוטה רמון. שניהם מעלו. רבי יהודה אומר. בעל הבית לא מעל. שהוא אומר לו אתרוג גדול הייתי מבקש. והבאת לי קטן ורע. נתן לו דינר זהב. אמר לו הבא לי חלוק. והלך והביא לו בשלשה חלוק. בשלשה טלית. שניהם מעלו. רבי יהודה אומר בעל הבית לא מעל. שהוא אומר לו חלוק גדול הייתי מבקש. והבאת לי קטן ורע:  ",
+            "המפקיד מעות אצל השלחני אם צרורין לא ישתמש בהם. לפיכך אם הוציא מעל. אם מותרים ישתמש בהן. לפיכך אם הוציא לא מעל. אצל בעל הבית בין כך ובין כך לא ישתמש בהם. לפיכך אם הוציא מעל. החנוני כבעל הבית דברי רבי מאיר. רבי יהודה אומר כשלחני:  ",
+            "פרוטה של הקדש שנפלה לתוך הכיס. או שאמר פרוטה בכיס זה הקדש. כיון שהוציא את הראשונה מעל. דברי רבי עקיבא. וחכמים אומרים עד שיוציא את כל הכיס. מודה רבי עקיבא באומר פרוטה מן הכיס זה הקדש. שהוא מוציא והולך עד שיוציא את כל הכיס:    "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Torat Emet 357.json

@@ -0,0 +1,77 @@
+{
+    "language": "he",
+    "title": "Mishnah Meilah",
+    "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 מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, מוֹעֲלִים בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִבֵּל דָּמָן בַּדָּרוֹם, שְׁחָטָן בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, מוֹעֲלִין בָּהֶן. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, אֵין מוֹעֲלִין בָּהּ. וְשֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, מוֹעֲלִין בָּהּ. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. אֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ: \n",
+            "בְּשַׂר קָדְשֵׁי קָדָשִׁים שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בּוֹ, וְאֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מוֹעֲלִין בּוֹ, אֲבָל חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אָמַר רַבִּי עֲקִיבָא, וַהֲרֵי הַמַּפְרִישׁ חַטָּאת וְאָבְדָה, וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת, לֹא כְשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ. וְאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, דִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ: \n",
+            "אֵמוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מוֹעֲלִין בָּהֶן, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, מוֹעֲלִין בָּהֶן, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא: \n",
+            "מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וּבַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִים בָּאֵמוּרִים וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּבְקָדָשִׁים קַלִּים כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, אֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. נִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחֲמִיר: \n"
+        ],
+        [
+            "חַטַּאת הָעוֹף, מוֹעֲלִין בָּ��ּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהּ מְעִילָה: \n",
+            "עוֹלַת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. מִצָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהּ עַד שֶׁתֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+            "פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָן, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיֻּתַּךְ הַבָּשָׂר: \n",
+            "הָעוֹלָה, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִשְׁחֲטָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בְּעוֹרָהּ, אֲבָל מוֹעֲלִין בַּבָּשָׂר עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+            "חַטָּאת וְאָשָׁם וְזִבְחֵי שַׁלְמֵי צִבּוּר, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָן, חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אֵין מוֹעֲלִין בַּבָּשָׂר, אֲבָל מוֹעֲלִין בָּאֵמוּרִים עַד שֶׁיֵּצְאוּ לְבֵית הַדָּשֶׁן: \n",
+            "שְׁתֵּי הַלֶּחֶם, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָרְמוּ בַתַּנּוּר, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וְלִשְׁחֹט עֲלֵיהֶם אֶת הַזָּבַח. נִזְרַק דָּמָן שֶׁל כְּבָשִׂים, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+            "לֶחֶם הַפָּנִים, מוֹעֲלִין בּוֹ מִשֶּׁהֻקְדַּשׁ. קָרַם בַּתַּנּוּר, הֻכְשַׁר לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים, וּלְהִסָּדֵר עַל גַּבֵּי הַשֻּׁלְחָן. קָרְבוּ הַבְּזִיכִין, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+            "הַמְּנָחוֹת, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. קָרַב הַקֹּמֶץ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בַּשְּׁיָרִים, אֲבָל מוֹעֲלִים בַּקֹּמֶץ עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+            "הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמְנָחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בָּהֶן. זֶה הַכְּלָל, כֹּל שֶׁיֶּשׁ לוֹ מַתִּירִין, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, עַד שֶׁיִּקְרְבוּ מַתִּירָיו. וְכֹל שֶׁאֵין לוֹ מַתִּירִין, כֵּיוָן שֶׁקָּדַשׁ בַּכְּלִי, חַיָּבִין עָלָיו מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בּוֹ: \n"
+        ],
+        [
+            "וְלַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, יָמוּתוּ. שֶׁעָבְרָה שְׁנָתָהּ, וְשֶׁאָבְדָה וְשֶׁנִּמְצֵאת בַּעֲלַת מוּם, אִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, תָּמוּת, וְאֵינָהּ עוֹשָׂה תְמוּרָה, וְלֹא נֶהֱנִים, וְלֹא מוֹעֲלִין. וְאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, וְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִים בָּהּ:  ",
+            "הַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, מִפְּנֵי שֶׁהֵן רְאוּיִין לָבֹא כֻלָּן שְׁלָמִים. מֵת, הָיוּ סְתוּמִים, יִפְּלוּ לִנְדָבָה. הָיוּ מְפֹרָשִׁים, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִין בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. וּדְמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִים לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם:  ",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַדָּם, קַל בִּתְחִלָּתוֹ וְחָמוּר בְּסוֹפוֹ, וְהַנְּסָכִים, חֹמֶר בִּתְחִלָּתָן וְקַל בְּסוֹפָן. הַדָּם, בַּתְּחִלָּה אֵין מוֹעֲלִים בּוֹ. יָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִים בּוֹ. הַנְּסָכִים, בַּתְּחִלָּה מוֹעֲלִים בָּהֶן. יָצְאוּ לַשִּׁיתִין, אֵין מוֹעֲלִים בָּהֶם:  ",
+            "דִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּקְדִּישׁ דִּשּׁוּן בַּתְּחִלָּה, מוֹעֲלִים בּוֹ. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים. רַבִּי שִׁמְעוֹן אוֹמֵר, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, מוֹעֲלִין בָּהֶן. וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין:  ",
+            "חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, לֹא נֶהֱנִין וְלֹא מוֹעֲלִים. בַּמֶּה דְבָרִים אֲמוּרִים, בְּקָדְשֵׁי מִזְבֵּחַ. אֲבָל בְּקָדְשֵׁי בֶדֶק הַבַּיִת, הִקְדִּישׁ תַּרְנְגֹלֶת, מוֹעֲלִין בָּהּ וּבְבֵיצָתָהּ. חֲמוֹר, מוֹעֲלִין בָּהּ וּבַחֲלָבָהּ:  ",
+            "כָּל הָרָאוּי לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, לְבֶדֶק הַבַּיִת וְלֹא לַמִּזְבֵּחַ, לֹא לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, מוֹעֲלִין בּוֹ. כֵּיצַד, הִקְדִּישׁ בּוֹר מָלֵא מַיִם, אַשְׁפָּה מְלֵאָה זֶבֶל, שׁוֹבָךְ מָלֵא יוֹנִים, אִילָן מָלֵא פֵרוֹת, שָׂדֶה מְלֵאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶם וּבְמַה שֶּׁבְּתוֹכָן. אֲבָל אִם הִקְדִּישׁ בּוֹר וְאַחַר כָּךְ נִתְמַלֵּא מַיִם, אַשְׁפָּה וְאַחַר כָּךְ נִתְמַלְאָה זֶבֶל, שׁוֹבָךְ וְאַחַר כָּךְ נִתְמַלֵּא יוֹנִים, אִילָן וְאַחַר כָּךְ נִתְמַלֵּא פֵרוֹת, שָׂדֶה וְאַחַר כָּךְ נִתְמַלְאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶן, וְאֵין מוֹעֲלִין בְּמַה שֶּׁבְּתוֹכָן, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ שָׂדֶה וְאִילָן, מוֹעֲלִין בָּהֶם וּבְגִדּוּלֵיהֶם, מִפְּנֵי שֶׁהֵן גִּדּוּלֵי הֶקְדֵּשׁ. וְלַד מְעֻשֶּׂרֶת לֹא יִינַק מִן הַמְעֻשֶּׂרֶת. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. וְלַד מֻקְדָּשִׁין לֹא יִינַק מִן הַמֻּקְדָּשִׁין. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. הַפּוֹעֲלִים לֹא יֹאכְלוּ מִגְּרוֹגָרוֹת שֶׁל הֶקְדֵּשׁ. וְכֵן פָּרָה לֹא תֹאכַל מִכַּרְשִׁינֵי הֶקְדֵּשׁ:  ",
+            "שָׁרְשֵׁי אִילָן שֶׁל הֶדְיוֹט בָּאִין בְּשֶׁל הֶקְדֵּשׁ וְשֶׁל הֶקְדֵּשׁ בָּאִין בְּשֶׁל הֶדְיוֹט, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּעְיָן שֶׁהוּא יוֹצֵא מִתּוֹךְ שְׂדֵה הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. יָצָא חוּץ לַשָּׂדֶה, נֶהֱנִין מִמֶּנּוּ. הַמַּיִם שֶׁבְּכַד שֶׁל זָהָב, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. נִתְּנוּ בִצְלוֹחִית, מוֹעֲלִין בָּהֶם. עֲרָבָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, נוֹתְנִין הָיוּ מִמֶּנָּה זְקֵנִים בְּלוּלְבֵיהֶם:  ",
+            "קֵן שֶׁבְּרֹאשׁ הָאִילָן שֶׁל הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. שֶׁבַּאֲשֵׁרָה, יַתִּיז בְּקָנֶה. הַמַּקְדִּישׁ אֶת הַחֹרֶשׁ, מוֹעֲלִין בְּכֻלּוֹ. הַגִּזְבָּרִים שֶׁלָּקְחוּ אֶת הָעֵצִים, מוֹעֲלִין בָּעֵצִים, וְאֵין מוֹעֲלִין לֹא בַשִּׁפּוּי וְלֹא בַנְּוִיָּה:  "
+        ],
+        [
+            "קָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, וּלְחַיֵּב עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. קָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. קָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה: \n",
+            "חֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשָּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלָּחֶם. הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, הַחַלָּה, וְהַבִּכּוּרִים, מִצְטָרְפִין זֶה עִם זֶה לֶאֱסֹר וּלְחַיֵּב עֲלֵיהֶן אֶת הַחֹמֶשׁ: \n",
+            "כָּל הַפִּגּוּלִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנּוֹתָרִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנְּבֵלוֹת מִצְטָרְפוֹת זוֹ עִם זוֹ. כָּל הַשְּׁרָצִים מִצְטָרְפִין זֶה עִם זֶה. דַּם הַשֶּׁרֶץ וּבְשָׂרוֹ מִצְטָרְפִין. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁטֻּמְאָתוֹ וְשִׁעוּרוֹ שָׁוִין, מִצְטָרְפִין זֶה עִם זֶה. טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, שִׁעוּרוֹ וְלֹא טֻמְאָתוֹ, לֹא טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, אֵין מִצְטָרְפִין זֶה עִם זֶה: \n",
+            "הַפִּגּוּל וְהַנּוֹתָר אֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁהֵם שְׁנֵי שֵׁמוֹת. הַשֶּׁרֶץ וְהַנְּבֵלָה, וְכֵן הַנְּבֵלָה וּבְשַׂר הַמֵּת, אֵין מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא אֲפִלּוּ כַקַּל שֶׁבִּשְׁנֵיהֶם. הָאֹכֶל שֶׁנִּטְמָא בְאַב הַטֻּמְאָה וְשֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה, מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא כַקַּל שֶׁבִּשְׁנֵיהֶם: \n",
+            "כָּל הָאֳכָלִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בְכַחֲצִי פְרָס, בִּמְזוֹן שְׁתֵּי סְעֻדּוֹת לָעֵרוּב, בְּכַבֵּיצָה לְטַמֵּא טֻמְאַת אֳכָלִין, בְּכַגְּרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת, בְּכַכּוֹתֶבֶת בְּיוֹם הַכִּפּוּרִים. כָּל הַמַּשְׁקִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בִרְבִיעִית, וּבִמְלֹא לֻגְמָיו בְּיוֹם הַכִּפּוּרִים: \n",
+            "הָעָרְלָה וְכִלְאֵי הַכֶּרֶם מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינָן מִצְטָרְפִין. הַבֶּגֶד וְהַשַּׂק, הַשַּׂק וְהָעוֹר, הָעוֹר וְהַמַּפָּץ, מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִפְּנֵי שֶׁהֵן רְאוּיִין לִטַּמֵּא מוֹשָׁב: \n"
+        ],
+        [
+            "הַנֶּהֱנֶה שָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, אַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כָּל דָּבָר שֶׁיֶשׁ בּוֹ פְגָם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. וְכָל דָּבָר שֶׁאֵין בּוֹ פְגָם, כֵּיוָן שֶׁנֶּהֱנָה, מָעַל. כֵּיצַד. נָתְנָה קַטְלָא בְצַוָּארָהּ, טַבַּעַת בְּיָדָהּ, שָׁתְתָה בְכוֹס שֶׁל זָהָב, כֵּיוָן שֶׁנֶּהֱנֵית, מָעֲלָה. לָבַשׁ בְּחָלוּק, כִּסָּה בְטַלִּית, בִּקַּע בְּקֻרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. תָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה, לֹא מָעַל עַד שֶׁיִּפְגֹּם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה, מָעָל: \n",
+            "נֶהֱנָה בְכַחֲצִי פְרוּטָה וּפָגַם בְּכַחֲצִי פְרוּטָה, אוֹ שֶׁנֶּהֱנָה בְשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד וּפָגַם בְּשָׁוֶה פְרוּטָה בְּדָבָר אַחֵר, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁנֶּהֱנֶה בְשָׁוֶה פְרוּטָה וְיִפְגֹּם בְּשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד: \n",
+            "אֵין מוֹעֵל אַחַר מוֹעֵל בַּמֻּקְדָּשִׁין, אֶלָּא בְהֵמָה וּכְלֵי שָׁרֵת. כֵּיצַד. רָכַב עַל גַּבֵּי בְהֵמָה וּבָא חֲבֵרוֹ וְרָכַב וּבָא חֲבֵרוֹ וְרָכַב, שָׁתָה בְכוֹס שֶׁל זָהָב וּבָא חֲבֵרוֹ וְשָׁתָה וּבָא חֲבֵרוֹ וְשָׁתָה, תָּלַשׁ מִן הַחַטָּאת וּבָא חֲבֵרוֹ וְתָלַשׁ וּבָא חֲבֵרוֹ וְתָלַשׁ, כֻּלָּן מָעֲלוּ. רַבִּי אוֹמֵר, כֹּל שֶׁאֵין לוֹ פִדְיוֹן, יֶשׁ בּוֹ מוֹעֵל אַחַר מוֹעֵל: \n",
+            "נָטַל אֶבֶן אוֹ קוֹרָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. בְּנָאָהּ בְּתוֹךְ בֵּיתוֹ, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁיָּדוּר תַּחְתֶּיהָ בְּשָׁוֶה פְרוּטָה. נָטַל פְּרוּטָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. נְתָנָהּ לַבַּלָּן, אַף עַל פִּי שֶׁלֹּא רָחַץ, מָעַל, שֶׁהוּא אוֹמֵר לוֹ, הֲרֵי מֶרְחָץ פְּתוּחָה, הִכָּנֵס וּרְחֹץ: \n",
+            "אֲכִילָתוֹ וַאֲכִילַת חֲבֵרוֹ, הֲנָיָתוֹ וַהֲנָיַת חֲבֵרוֹ, אֲכִילָתוֹ וַהֲנָיַת חֲבֵרוֹ, הֲנָיָתוֹ וַאֲכִילַת חֲבֵרוֹ, מִצְטָרְפִין זֶה עִם זֶה, וַאֲפִלּוּ לִזְמָן מְרֻבֶּה: \n"
+        ],
+        [
+            "הַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשָׂה שְׁלִיחוּתוֹ, הַשָּׁלִיחַ מָעַל. כֵּיצַד. אָמַר לוֹ, תֵּן בָּשָׂר לָאוֹרְחִים וְנָתַן לָהֶם כָּבֵד, כָּבֵד וְנָתַן לָהֶם בָּשָׂר, הַשָּׁלִיחַ מָעַל. אָמַר לוֹ, תֵּן לָהֶם חֲתִיכָה חֲתִיכָה, וְהוּא אָמַר טֹלוּ שְׁתַּיִם שְׁתַּיִם, וְהֵם נָטְלוּ שָׁלשׁ שָׁלשׁ, כֻּלָּן מָעֲלוּ. אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן אוֹ מִגְּלֻסְקְמָא, וְהֵבִיא לוֹ, אַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת לֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה וְהֵבִיא מִזֶּה, בַּעַל הַבַּיִת מָעַל. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן וְהֵבִיא לוֹ מִגְּלֻסְקְמָא, אוֹ מִן גְּלֻסְקְמָא וְהֵבִיא לוֹ מִן הַחַלּוֹן, הַשָּׁלִיחַ מָעָל: \n",
+            "שָׁלַח בְּיַד חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אִם עָשׂוּ שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשׂוּ שְׁלִיחוּתוֹ, הַחֶנְוָנִי מָעַל. שָׁלַח בְּיַד פִּקֵּחַ, וְנִזְכַּר עַד שֶׁלֹּא הִגִּיעַ אֵצֶל הַחֶנְוָנִי, הַחֶנְוָנִי מָעַל כְּשֶׁיּוֹצִיא. כֵּיצַד יַעֲשֶׂה. נוֹטֵל פְּרוּטָה אוֹ כְלִי וְיֹאמַר, פְּרוּטָה שֶׁל הֶקְדֵּשׁ בְּכָל מָקוֹם שֶׁהִיא, מְחֻלֶּלֶת עַל זֶה, שֶׁהַהֶקְדֵּשׁ נִפְדֶּה בְכֶסֶף וּבְשָׁוֶה כָסֶף: \n",
+            "נָתַן לוֹ פְרוּטָה, אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, אוֹ שֶׁאָמַר לוֹ, הָבֵא לִי בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, שְׁנֵיהֶם לֹא מָעֲלוּ. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת מִמָּקוֹם פְּלוֹנִי וּבְחֶצְיָהּ פְּתִילוֹת מִמָּקוֹם פְּלוֹנִי, וְהָלַךְ וְהֵבִיא לוֹ נֵרוֹת מִבֵּית פְּתִילוֹת וּפְתִילוֹת מִבֵּית נֵרוֹת, הַשָּׁלִיחַ מָעָל: \n",
+            "נָתַן לוֹ שְׁתֵּי פְרוּטוֹת, אָמַר לוֹ, הָבֵא לִי אֶתְרוֹג, וְהָלַךְ וְהֵבִיא לוֹ בִפְרוּטָה אֶתְרוֹג וּבִפְרוּטָה רִמּוֹן, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, אֶתְרוֹג גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע. נָתַן לוֹ דִינַר זָהָב, אָמַר לוֹ הָבֵא לִי חָלוּק, וְהָלַךְ וְהֵבִיא לוֹ בִשְׁלשָׁה חָלוּק וּבִשְׁלשָׁה טַלִּית, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, חָלוּק גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע: \n",
+            "הַמַּפְקִיד מָעוֹת אֵצֶל הַשֻּׁלְחָנִי, אִם צְרוּרִין, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. אִם מֻתָּרִים, יִשְׁתַּמֵּשׁ בָּהֶן. לְפִיכָךְ, אִם הוֹצִיא, לֹא מָעַל. אֵצֶל בַּעַל הַבַּיִת, בֵּין כָּךְ וּבֵין כָּךְ, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. הַחֶנְוָנִי כְּבַעַל הַבַּיִת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, כְּשֻׁלְחָנִי: \n",
+            "פְּרוּטָה שֶׁל הֶקְדֵּשׁ שֶׁנָּפְלָה לְתוֹךְ הַכִּיס, אוֹ שֶׁאָמַר, פְּרוּטָה בְכִיס זֶה הֶקְדֵּשׁ, כֵּיוָן שֶׁהוֹצִיא אֶת הָרִאשׁוֹנָה, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס. מוֹדֶה רַבִּי עֲקִיבָא בְּאוֹמֵר פְּרוּטָה מִן הַכִּיס זֶה הֶקְדֵּשׁ, שֶׁהוּא מוֹצִיא וְהוֹלֵךְ עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/merged.json

@@ -0,0 +1,73 @@
+{
+    "title": "Mishnah Meilah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Meilah",
+    "text": [
+        [
+            "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, מוֹעֲלִים בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִבֵּל דָּמָן בַּדָּרוֹם, שְׁחָטָן בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, מוֹעֲלִין בָּהֶן. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, אֵין מוֹעֲלִין בָּהּ. וְשֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, מוֹעֲלִין בָּהּ. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. אֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ: \n",
+            "בְּשַׂר קָדְשֵׁי קָדָשִׁים שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בּוֹ, וְאֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מוֹעֲלִין בּוֹ, אֲבָל חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אָמַר רַבִּי עֲקִיבָא, וַהֲרֵי הַמַּפְרִישׁ חַטָּאת וְאָבְדָה, וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת, לֹא כְשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ. וְאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, דִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ: \n",
+            "אֵמוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מוֹעֲלִין בָּהֶן, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, מוֹעֲלִין בָּהֶן, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא: \n",
+            "מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וּבַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִים בָּאֵמוּרִים וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּבְקָדָשִׁים קַלִּים כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, אֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. נִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחֲמִיר: \n"
+        ],
+        [
+            "חַטַּאת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהּ מְעִילָה: \n",
+            "עוֹלַת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. מִצָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהּ עַד שֶׁתֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+            "פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָן, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיֻּתַּךְ הַבָּשָׂר: \n",
+            "הָעוֹלָה, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִשְׁחֲטָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בְּעוֹרָהּ, אֲבָל מוֹעֲלִין בַּבָּשָׂר עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+            "חַטָּאת וְאָשָׁם וְזִבְחֵי שַׁלְמֵי צִבּוּר, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָן, חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אֵין מוֹעֲלִין בַּבָּשָׂר, אֲבָל מוֹעֲלִין בָּאֵמוּרִים עַד שֶׁיֵּצְאוּ לְבֵית הַדָּשֶׁן: \n",
+            "שְׁתֵּי הַלֶּחֶם, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָרְמוּ בַתַּנּוּר, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וְלִשְׁחֹט עֲלֵיהֶם אֶת הַזָּבַח. נִזְרַק דָּמָן שֶׁל כְּבָשִׂים, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+            "לֶחֶם הַפָּנִים, מוֹעֲלִין בּוֹ מִשֶּׁהֻקְדַּשׁ. קָרַם בַּתַּנּוּר, הֻכְשַׁר לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים, וּלְהִסָּדֵר עַל גַּבֵּי הַשֻּׁלְחָן. קָרְבוּ הַבְּזִיכִין, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+            "הַמְּנָחוֹת, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. קָרַב הַקֹּמֶץ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בַּשְּׁיָרִים, אֲבָל מוֹעֲלִים בַּקֹּמֶץ עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+            "הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמְנָחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בָּהֶן. זֶה הַכְּלָל, כֹּל שֶׁיֶּשׁ לוֹ מַתִּירִין, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, עַד שֶׁיִּקְרְבוּ מַתִּירָיו. וְכֹל שֶׁאֵין לוֹ מַתִּירִין, כֵּיוָן שֶׁקָּדַשׁ בַּכְּלִי, חַיָּבִין עָלָיו מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בּוֹ: \n"
+        ],
+        [
+            "וְלַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, יָמוּתוּ. שֶׁעָבְרָ�� שְׁנָתָהּ, וְשֶׁאָבְדָה וְשֶׁנִּמְצֵאת בַּעֲלַת מוּם, אִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, תָּמוּת, וְאֵינָהּ עוֹשָׂה תְמוּרָה, וְלֹא נֶהֱנִים, וְלֹא מוֹעֲלִין. וְאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, וְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִים בָּהּ:  ",
+            "הַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, מִפְּנֵי שֶׁהֵן רְאוּיִין לָבֹא כֻלָּן שְׁלָמִים. מֵת, הָיוּ סְתוּמִים, יִפְּלוּ לִנְדָבָה. הָיוּ מְפֹרָשִׁים, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִין בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. וּדְמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִים לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם:  ",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַדָּם, קַל בִּתְחִלָּתוֹ וְחָמוּר בְּסוֹפוֹ, וְהַנְּסָכִים, חֹמֶר בִּתְחִלָּתָן וְקַל בְּסוֹפָן. הַדָּם, בַּתְּחִלָּה אֵין מוֹעֲלִים בּוֹ. יָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִים בּוֹ. הַנְּסָכִים, בַּתְּחִלָּה מוֹעֲלִים בָּהֶן. יָצְאוּ לַשִּׁיתִין, אֵין מוֹעֲלִים בָּהֶם:  ",
+            "דִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּקְדִּישׁ דִּשּׁוּן בַּתְּחִלָּה, מוֹעֲלִים בּוֹ. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים. רַבִּי שִׁמְעוֹן אוֹמֵר, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, מוֹעֲלִין בָּהֶן. וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין:  ",
+            "חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, לֹא נֶהֱנִין וְלֹא מוֹעֲלִים. בַּמֶּה דְבָרִים אֲמוּרִים, בְּקָדְשֵׁי מִזְבֵּחַ. אֲבָל בְּקָדְשֵׁי בֶדֶק הַבַּיִת, הִקְדִּישׁ תַּרְנְגֹלֶת, מוֹעֲלִין בָּהּ וּבְבֵיצָתָהּ. חֲמוֹר, מוֹעֲלִין בָּהּ וּבַחֲלָבָהּ:  ",
+            "כָּל הָרָאוּי לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, לְבֶדֶק הַבַּיִת וְלֹא לַמִּזְבֵּחַ, לֹא לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, מוֹעֲלִין בּוֹ. כֵּיצַד, הִקְדִּישׁ בּוֹר מָלֵא מַיִם, אַשְׁפָּה מְלֵאָה זֶבֶל, שׁוֹבָךְ מָלֵא יוֹנִים, אִילָן מָלֵא פֵרוֹת, שָׂדֶה מְלֵאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶם וּבְמַה שֶּׁבְּתוֹכָן. אֲבָל אִם הִקְדִּישׁ בּוֹר וְאַחַר כָּךְ נִתְמַלֵּא מַיִם, אַשְׁפָּה וְאַחַר כָּךְ נִתְמַלְאָה זֶבֶל, שׁוֹבָךְ וְאַחַר כָּךְ נִתְמַלֵּא יוֹנִים, אִילָן וְאַחַר כָּךְ נִתְמַלֵּא פֵרוֹת, שָׂדֶה וְאַחַר כָּךְ נִתְמַלְאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶן, וְאֵין מוֹעֲלִין בְּמַה שֶּׁבְּתוֹכָן, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ שָׂדֶה וְאִילָן, מוֹעֲלִין בָּהֶם וּבְגִדּוּלֵיהֶם, מִפְּנֵי שֶׁהֵן גִּדּוּלֵי הֶקְדֵּשׁ. וְלַד מְעֻשֶּׂרֶת לֹא יִינַק מִן הַמְעֻשֶּׂרֶת. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. וְלַד מֻקְדָּשִׁין לֹא יִינַק מִן הַמֻּקְדָּשִׁין. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. הַפּוֹעֲלִים לֹא יֹאכְלוּ מִגְּרוֹגָרוֹת שֶׁל הֶקְדֵּשׁ. וְכֵן פָּרָה לֹא תֹאכַל מִכַּרְשִׁינֵי הֶקְדֵּשׁ:  ",
+            "שָׁרְשֵׁי אִילָן שֶׁל הֶדְיוֹט בָּאִין בְּשֶׁל הֶקְד��ֵשׁ וְשֶׁל הֶקְדֵּשׁ בָּאִין בְּשֶׁל הֶדְיוֹט, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּעְיָן שֶׁהוּא יוֹצֵא מִתּוֹךְ שְׂדֵה הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. יָצָא חוּץ לַשָּׂדֶה, נֶהֱנִין מִמֶּנּוּ. הַמַּיִם שֶׁבְּכַד שֶׁל זָהָב, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. נִתְּנוּ בִצְלוֹחִית, מוֹעֲלִין בָּהֶם. עֲרָבָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, נוֹתְנִין הָיוּ מִמֶּנָּה זְקֵנִים בְּלוּלְבֵיהֶם:  ",
+            "קֵן שֶׁבְּרֹאשׁ הָאִילָן שֶׁל הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. שֶׁבַּאֲשֵׁרָה, יַתִּיז בְּקָנֶה. הַמַּקְדִּישׁ אֶת הַחֹרֶשׁ, מוֹעֲלִין בְּכֻלּוֹ. הַגִּזְבָּרִים שֶׁלָּקְחוּ אֶת הָעֵצִים, מוֹעֲלִין בָּעֵצִים, וְאֵין מוֹעֲלִין לֹא בַשִּׁפּוּי וְלֹא בַנְּוִיָּה:  "
+        ],
+        [
+            "קָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, וּלְחַיֵּב עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. קָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. קָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה: \n",
+            "חֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשָּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלָּחֶם. הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, הַחַלָּה, וְהַבִּכּוּרִים, מִצְטָרְפִין זֶה עִם זֶה לֶאֱסֹר וּלְחַיֵּב עֲלֵיהֶן אֶת הַחֹמֶשׁ: \n",
+            "כָּל הַפִּגּוּלִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנּוֹתָרִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנְּבֵלוֹת מִצְטָרְפוֹת זוֹ עִם זוֹ. כָּל הַשְּׁרָצִים מִצְטָרְפִין זֶה עִם זֶה. דַּם הַשֶּׁרֶץ וּבְשָׂרוֹ מִצְטָרְפִין. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁטֻּמְאָתוֹ וְשִׁעוּרוֹ שָׁוִין, מִצְטָרְפִין זֶה עִם זֶה. טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, שִׁעוּרוֹ וְלֹא טֻמְאָתוֹ, לֹא טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, אֵין מִצְטָרְפִין זֶה עִם זֶה: \n",
+            "הַפִּגּוּל וְהַנּוֹתָר אֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁהֵם שְׁנֵי שֵׁמוֹת. הַשֶּׁרֶץ וְהַנְּבֵלָה, וְכֵן הַנְּבֵלָה וּבְשַׂר הַמֵּת, אֵין מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא אֲפִלּוּ כַקַּל שֶׁבִּשְׁנֵיהֶם. הָאֹכֶל שֶׁנִּטְמָא בְאַב הַטֻּמְאָה וְשֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה, מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא כַקַּל שֶׁבִּשְׁנֵיהֶם: \n",
+            "כָּל הָאֳכָלִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בְכַחֲצִי פְרָס, בִּמְזוֹן שְׁתֵּי סְעֻדּוֹת לָעֵרוּב, בְּכַבֵּיצָה לְטַמֵּא טֻמְאַת אֳכָלִין, בְּכַגְּרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת, בְּכַכּוֹתֶבֶת בְּיוֹם הַכִּפּוּרִים. כָּל הַמַּשְׁקִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בִרְבִיעִית, וּבִמְלֹא לֻגְמָיו בְּיוֹם הַכִּפּוּרִים: \n",
+            "הָעָרְלָה וְכִלְאֵי הַכֶּרֶם מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינָן מִצְטָרְפִין. הַבֶּגֶד וְהַשַּׂק, הַשַּׂק וְהָעוֹר, הָעוֹר וְהַמַּפָּץ, מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִפְּנֵי שֶׁהֵן רְאוּיִין לִטַּמֵּא מוֹשָׁב: \n"
+        ],
+        [
+            "הַנֶּהֱנֶה שָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, אַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כָּל דָּבָר שֶׁיֶשׁ בּוֹ פְגָם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. וְכָל דָּבָר שֶׁאֵין בּוֹ פְגָם, כֵּיוָן שֶׁנֶּהֱנָה, מָעַל. כֵּיצַד. נָתְנָה קַטְלָא בְצַוָּארָהּ, טַבַּעַת בְּיָדָהּ, שָׁתְתָה בְכוֹס שֶׁל זָהָב, כֵּיוָן שֶׁנֶּהֱנֵית, מָעֲלָה. לָבַשׁ בְּחָלוּק, כִּסָּה בְטַלִּית, בִּקַּע בְּקֻרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. תָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה, לֹא מָעַל עַד שֶׁיִּפְגֹּם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה, מָעָל: \n",
+            "נֶהֱנָה בְכַחֲצִי פְרוּטָה וּפָגַם בְּכַחֲצִי פְרוּטָה, אוֹ שֶׁנֶּהֱנָה בְשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד וּפָגַם בְּשָׁוֶה פְרוּטָה בְּדָבָר אַחֵר, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁנֶּהֱנֶה בְשָׁוֶה פְרוּטָה וְיִפְגֹּם בְּשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד: \n",
+            "אֵין מוֹעֵל אַחַר מוֹעֵל בַּמֻּקְדָּשִׁין, אֶלָּא בְהֵמָה וּכְלֵי שָׁרֵת. כֵּיצַד. רָכַב עַל גַּבֵּי בְהֵמָה וּבָא חֲבֵרוֹ וְרָכַב וּבָא חֲבֵרוֹ וְרָכַב, שָׁתָה בְכוֹס שֶׁל זָהָב וּבָא חֲבֵרוֹ וְשָׁתָה וּבָא חֲבֵרוֹ וְשָׁתָה, תָּלַשׁ מִן הַחַטָּאת וּבָא חֲבֵרוֹ וְתָלַשׁ וּבָא חֲבֵרוֹ וְתָלַשׁ, כֻּלָּן מָעֲלוּ. רַבִּי אוֹמֵר, כֹּל שֶׁאֵין לוֹ פִדְיוֹן, יֶשׁ בּוֹ מוֹעֵל אַחַר מוֹעֵל: \n",
+            "נָטַל אֶבֶן אוֹ קוֹרָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. בְּנָאָהּ בְּתוֹךְ בֵּיתוֹ, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁיָּדוּר תַּחְתֶּיהָ בְּשָׁוֶה פְרוּטָה. נָטַל פְּרוּטָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. נְתָנָהּ לַבַּלָּן, אַף עַל פִּי שֶׁלֹּא רָחַץ, מָעַל, שֶׁהוּא אוֹמֵר לוֹ, הֲרֵי מֶרְחָץ פְּתוּחָה, הִכָּנֵס וּרְחֹץ: \n",
+            "אֲכִילָתוֹ וַאֲכִילַת חֲבֵרוֹ, הֲנָיָתוֹ וַהֲנָיַת חֲבֵרוֹ, אֲכִילָתוֹ וַהֲנָיַת חֲבֵרוֹ, הֲנָיָתוֹ וַאֲכִילַת חֲבֵרוֹ, מִצְטָרְפִין זֶה עִם זֶה, וַאֲפִלּוּ לִזְמָן מְרֻבֶּה: \n"
+        ],
+        [
+            "הַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשָׂה שְׁלִיחוּתוֹ, הַשָּׁלִיחַ מָעַל. כֵּיצַד. אָמַר לוֹ, תֵּן בָּשָׂר לָאוֹרְחִים וְנָתַן לָהֶם כָּבֵד, כָּבֵד וְנָתַן לָהֶם בָּשָׂר, הַשָּׁלִיחַ מָעַל. אָמַר לוֹ, תֵּן לָהֶם חֲתִיכָה חֲתִיכָה, וְהוּא אָמַר טֹלוּ שְׁתַּיִם שְׁתַּיִם, וְהֵם נָטְלוּ שָׁלשׁ שָׁלשׁ, כֻּלָּן מָעֲלוּ. אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן אוֹ מִגְּלֻסְקְמָא, וְהֵבִיא לוֹ, אַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת לֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה וְהֵבִיא מִזֶּה, בַּעַל הַבַּיִת מָעַל. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן וְהֵבִיא לוֹ מִגְּלֻסְקְמָא, אוֹ מִן גְּלֻסְקְמָא וְהֵבִיא לוֹ מִן הַחַלּוֹן, הַשָּׁלִיחַ מָעָל: \n",
+            "שָׁלַח בְּיַד חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אִם עָשׂוּ שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשׂוּ שְׁלִיחוּתוֹ, הַחֶנְוָנִי מָעַל. שָׁלַח בְּיַד פִּקֵּחַ, וְנִזְכַּר עַד שֶׁלֹּא הִגִּיעַ אֵצֶל הַחֶנְוָנִ��, הַחֶנְוָנִי מָעַל כְּשֶׁיּוֹצִיא. כֵּיצַד יַעֲשֶׂה. נוֹטֵל פְּרוּטָה אוֹ כְלִי וְיֹאמַר, פְּרוּטָה שֶׁל הֶקְדֵּשׁ בְּכָל מָקוֹם שֶׁהִיא, מְחֻלֶּלֶת עַל זֶה, שֶׁהַהֶקְדֵּשׁ נִפְדֶּה בְכֶסֶף וּבְשָׁוֶה כָסֶף: \n",
+            "נָתַן לוֹ פְרוּטָה, אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, אוֹ שֶׁאָמַר לוֹ, הָבֵא לִי בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, שְׁנֵיהֶם לֹא מָעֲלוּ. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת מִמָּקוֹם פְּלוֹנִי וּבְחֶצְיָהּ פְּתִילוֹת מִמָּקוֹם פְּלוֹנִי, וְהָלַךְ וְהֵבִיא לוֹ נֵרוֹת מִבֵּית פְּתִילוֹת וּפְתִילוֹת מִבֵּית נֵרוֹת, הַשָּׁלִיחַ מָעָל: \n",
+            "נָתַן לוֹ שְׁתֵּי פְרוּטוֹת, אָמַר לוֹ, הָבֵא לִי אֶתְרוֹג, וְהָלַךְ וְהֵבִיא לוֹ בִפְרוּטָה אֶתְרוֹג וּבִפְרוּטָה רִמּוֹן, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, אֶתְרוֹג גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע. נָתַן לוֹ דִינַר זָהָב, אָמַר לוֹ הָבֵא לִי חָלוּק, וְהָלַךְ וְהֵבִיא לוֹ בִשְׁלשָׁה חָלוּק וּבִשְׁלשָׁה טַלִּית, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, חָלוּק גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע: \n",
+            "הַמַּפְקִיד מָעוֹת אֵצֶל הַשֻּׁלְחָנִי, אִם צְרוּרִין, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. אִם מֻתָּרִים, יִשְׁתַּמֵּשׁ בָּהֶן. לְפִיכָךְ, אִם הוֹצִיא, לֹא מָעַל. אֵצֶל בַּעַל הַבַּיִת, בֵּין כָּךְ וּבֵין כָּךְ, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. הַחֶנְוָנִי כְּבַעַל הַבַּיִת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, כְּשֻׁלְחָנִי: \n",
+            "פְּרוּטָה שֶׁל הֶקְדֵּשׁ שֶׁנָּפְלָה לְתוֹךְ הַכִּיס, אוֹ שֶׁאָמַר, פְּרוּטָה בְכִיס זֶה הֶקְדֵּשׁ, כֵּיוָן שֶׁהוֹצִיא אֶת הָרִאשׁוֹנָה, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס. מוֹדֶה רַבִּי עֲקִיבָא בְּאוֹמֵר פְּרוּטָה מִן הַכִּיס זֶה הֶקְדֵּשׁ, שֶׁהוּא מוֹצִיא וְהוֹלֵךְ עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה מעילה",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,145 @@
+{
+    "language": "en",
+    "title": "Mishnah Menachot",
+    "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 מנחות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "All minhahs from which the handful was taken not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the sinner's minhah and the minhah of jealousy. A sinner’s minhah and the minhah of jealousy from which he removed the handful not in their own name, or he put into the vessel, or brought [to the altar], or burned not in their own name, or for their own name and not for their own name, or not for their own name and for their own name, they are invalid. How can they be “for their own name and not for their own name”? [If offered it] as a sinner's minhah and as a voluntary minhah. And how can they be “not for their own name and for their own name”? [If offered it] as a voluntary minhah and as a sinner's minhah.",
+            "As for both a sinner’s minhah and any other minhah if [one of the following] removed the handful: a non-priest; or [a priest] that was an onen; or one who immersed himself during the day; or was not wearing the priestly vestments, or whose atonement was lacking; or who had not washed his hands and feet; or that was uncircumcised; or unclean; or was sitting, or standing upon vessels or upon a beast or upon another's feet, it is invalid. If [a priest] removed the handful with his left hand it is invalid. Ben Batera says: he may put [the handful] back and take it out again with the right hand. If on taking the handful there came into his hand a small stone or a grain of salt or a drop of frankincense it is invalid, for they have said: if the handful was too much or too little it is invalid. What is meant by “too much? If he took an overflowing handful. And ‘too little’? If he took the handful with the tips of his fingers only. How should he do it? He should stretch out his fingers on to the palm of his hand.",
+            "If he put in too much of its oil or too little of its oil or too little of its frankincense, it is invalid. One who takes a fistful from the minhah [intending]: To eat the remainder outside [the Temple] or an olive’s worth outside; To burn the fistful or an olive’s worth of the fistful outside; To burn its frankincense outside, It is invalid, but it does not involve karet. [One who takes a fistful from the minhah intending]: To eat the remainder the next day or an olive’s worth the next day; To burn the fistful the next day or an olive’s worth of the fistful the next day; To burn its frankincense the next day, It is piggul, and involves kareth. This is the general rule: anyone who removes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the minhah] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law. How is the mattir offered in accordance with the law? If one took out the fistful in silence, and put it in a vessel, or carried it, or burned it, [intending to eat it] after its designated time; Or if one took out the fistful [intending to eat the minhah] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took out the fistful, or put it in a vessel, or carried it, or burned it [intending to eat the minhah] after its designated time. That is offering the mattir in accordance with the law.",
+            "How is the mattir not offered in accordance with the law? If one took out the fistful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned [with the intention of eating it] after its designated time; Or if one took out the fistful [intending to eat it] after its designated time, [and] received, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took out the fistful, received, carried it to the altar, and burned [intending to eat it] outside its designated time. If one took out the fistful of a sinner’s minhah or the minhah of jealousy for the sake of something else, and received, carried it to the altar, and burned [intending to eat them] after their designated time; Or if one took out the fistful [from them, intending to eat] after their designated time, [and] received, carried it to the altar, and burned for the sake of something else, or if one took out the fistful, received, carried it to the altar, and burned for the sake of something else;Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. In these cases the mattir was not offered in accordance with the lawBut the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intended] to eat as much as an olive outside its designated place [and] as much as an olive on the next day, [or] as much as an olive on the next day [and] as much as an olive outside its designated place; Half as much as an olive outside its designated place [and] half as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet.[If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine."
+        ],
+        [
+            "If he took out the handful [intending] to eat the remainder or to burn the handful the next day, in this case Rabbi Yose agrees that the offering is piggul and he is obligated for karet. [If he intended] to burn its frankincense the next day: Rabbi Yose says: it is invalid but he is not liable for karet. But the sages say: it is piggul and he is liable for karet. They said to him: how does this differ from an animal-offering? He said to them: with the animal-offering the blood, the flesh and the sacrificial portions are all one; but the frankincense is not part of the minhah.",
+            "If he slaughtered the two lambs [intending] to eat one of the [two] loaves the next day, or if he burned the two dishes [of the frankincense intending] to eat one of the [two] rows of the showbread the next day: Rabbi Yose says: that loaf or that row about which he expressed the intention is piggul and he is liable for karet for it, while the other is invalid but he is not liable for karet for it. But the sages say, both are piggul and he is liable for karet for both of them. If one of the [two] loaves or one of the [two] rows [of the showbread] became unclean: Rabbi Judah says: both must be taken out to the place of burning, for the offering of the congregation may not be divided. But the sages say, the unclean [is treated] as unclean, but the clean may be eaten.",
+            "The todah can render the bread piggul but the bread does not render the todah piggul. How so? If he slaughtered the todah intending to eat part of it on the next day, both it and the bread are piggul; if he intended to eat part of the bread the next day, the bread is piggul but the todah is not piggul. The lambs can render the bread piggul but the bread cannot render the lambs piggul. How so? If he slaughtered the lambs intending to eat part of them the next day, both they and the bread are piggul; if he intended to eat part of the bread the next day, the bread is piggul but the lambs are not.",
+            "The animal-offering can render the libations piggul after they have been sanctified in the vessel, the words of Rabbi Meir. But the libations cannot render the animal-offering piggul. Thus, if he slaughtered an animal-offering intending to eat part of it on the next day, both it and the libations are piggul; if he intended to offer the libations the next day, the libations are piggul but the animal-offering is not.",
+            "If he had an intention which makes piggul [with regard to the remainder of the minhah] during the [burning of the] handful and not during the [burning of the] frankincense, or during the [burning of the] frankincense and not during the [burning of the] incense: Rabbi Meir says: it is piggul and he is liable for karet for it; But the sages say: there is no karet unless he had an intention that makes piggul during the service of the whole of the mattir. The sages agree with Rabbi Meir with regard to a sinner’s minhah or a minhah of jealousy, that if he had an intention which makes piggul during the [burning of the] handful, [the remainder] is piggul and he is liable for karet for it, since the handful is the entire mattir. If he slaughtered one of the lambs intending to eat the two loaves the next day, or if he burned one of the dishes of frankincense intending to eat the two rows [of the showbread] on the next day: Rabbi Meir says: it is piggul and he is liable for karet for it; But the sages say: it is not piggul, unless he had an intention that makes piggul during the service of the whole of the mattir. If he slaughtered one of the lambs intending to eat part of it the next day, that [lamb] is piggul but the other [lamb] is valid. If he intended to eat the other [lamb] the next day, both are valid."
+        ],
+        [
+            "If he took the handful from the minhah intending to eat [outside its proper place or after its proper time] a thing that it is not usual to eat or to burn [outside its proper place or after its proper time] a thing that it is not usual to burn, the offering is valid. But Rabbi Eliezer says it is invalid. If he intended to eat less than an olive's worth of a thing that it is usual to eat, or to burn less than an olive's worth of a thing that it is usual to burn, the offering is valid. If he intended to eat a half of an olive's worth and to burn a half of an olive’s worth, the offering is valid, for eating and burning cannot be reckoned together.",
+            "If he did not pour in [the oil], or if he did not mix it, or if he did not break up [the minhah] into pieces, or if he did not salt it, or wave it, or if he did not draw it near, or if he broke it up into large pieces, or if he did not anoint it [with oil], it is valid. If the handful of one minhah was mixed with the handful of another, or with a priest’s minhah, or with the minhah of the anointed [high] priest, or with the minhah offered with the libations, it is valid. Rabbi Judah says: if [it was mixed] with the minhah of the anointed [high] priest or with the minhah offered with libations, it is invalid, for since the consistency of the one is thick and the consistency of the other is thin, each absorbs from the other.",
+            "Two minhahs from which the handfuls had not yet been taken out were mixed together: If it is still possible to take the handful from each separately, they are valid; If not, they are invalid. If the handful [of a minhah] was mixed with a minhah from which the handful had not yet been taken, he must not burn it. If he did burn it, then the minhah from which the handful had been taken fulfills the owner's obligation while the other from which the handful had not been taken does not fulfill the owner's obligation. If the handful was mixed with the remainder of the minhah or with the remainder of another minhah, it must not be burned; If he did burn it does fulfill the owner's obligation. If the handful had become unclean and yet he offered it, the head plate renders it acceptable, But if it went out [of the Temple Court] and was afterwards he offered it, the headplate does not render it acceptable. For the headplate renders acceptable only an offering which was unclean but not that which was taken out.",
+            "If the remainder of the minhah became unclean or was burnt or lost: According to the rule of Rabbi Eliezer it is valid [to burn the fistful], But according to the rule of Rabbi Joshua it is invalid. If [he did] not [put the fistful] into a ministering vessel it is invalid; But Rabbi Shimon declares it valid. If he burnt the handful twice, it is valid.",
+            "Regarding the handful: the [absence of the] smallest part invalidates the whole. Regarding the tenth [of flour for the minhah] the [absence of the] smallest part invalidates the whole. Regarding the wine [libation which accompanies the minhah] the [absence of the] smallest part invalidates the whole. Regarding the oil [which is mixed in with the minhah] the [absence of the] smallest part invalidates the whole. Regarding the flour and the oil, the [absence of] one invalidates the other. Regarding the handful and the frankincense, the [absence of] one invalidates the other.",
+            "Regarding the two goats of Yom Hakippurim, the [absence of] one invalidates the other. Regarding the two lambs of Shavuot, the [absence of] one invalidates the other. Regarding the two loaves [that accompany the lambs] the [absence of] one invalidates the other. Regarding the two rows [of the showbread] the [absence of] one invalidates the other. Regarding the two dishes [of frankincense] the [absence of] one invalidates the other. Regarding the rows and the dishes the [absence of] one invalidates the other. Regarding the: two kinds [of cakes] used in the offering of the nazirite, the three kinds used for the red cow, the four kinds [of cakes] used in the todah, the four kinds [of species] used for the lulav, and the four kinds used for the [purification of the] leper, the [absence of] one invalidates the others. Regarding the seven sprinklings [of the blood] of the red cow the [absence of] one invalidates the others. Regarding the seven sprinklings between the staves of the ark, and of those towards the veil and upon the golden altar, the [absence of] one invalidates the others.",
+            "Regarding the seven branches of the menorah, the [absence of] one invalidates the others. Regarding the seven lamps on it, the [absence of] one invalidates the others. Regarding the two portions of Scripture in the mezuzah, the [absence of] one invalidates the other; indeed even one letter can invalidate the whole. Regarding the four portions of Scripture in the tefillin, the [absence of] one invalidates the others; indeed even one letter can invalidate the whole. Regarding the four fringes, the [absence of] one invalidates the others, since the four together form one mitzvah. Rabbi Ishmael says: the four are four separate mitzvot."
+        ],
+        [
+            "The [absence of the] blue [in the tzitzit] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [omission of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest.",
+            "The [absence of either the] bullocks or the rams or the lambs does not invalidate the others. Rabbi Shimon says: if they had [money enough to buy] many bullocks but not [enough for] the drink-offerings, they should bring one bullock and its drink-offerings and should not offer them all without drink-offerings.",
+            "The [absence of the] bull, or the rams, or the lambs or the goat does not invalidate the bread, neither does the [absence of the] bread invalidate them. The [absence of the] bread invalidates the lambs, but the [absence of the] lambs does not invalidate the bread, the words of Rabbi Akiva. Rabbi Shimon b. Nanas said: it is not so, but rather the [absence of the] lambs invalidates the bread, while the [absence of the] bread does not invalidate the lambs; for so we find that when the Israelites were in the wilderness for forty years they offered the lambs without the bread, therefore now too they may offer the lambs without the bread. Rabbi Shimon said: the halakhah is according to the words of Ben Nanas but not for the reason he stated; for every offering stated in the Book of Numbers was offered in the wilderness, but not every offering stated in the book of Leviticus was offered in the wilderness; however, when they came into the land of Israel they offered both kinds. Why then do I say that the lambs may be offered without the bread? Because the lambs render themselves permissible without the bread, whereas bread without lambs, there is nothing that renders it permissible.",
+            "The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.",
+            "The high priest’s griddle-cakes cannot be brought in [two separate] halves. Rather he must bring a whole tenth and then divide it, offering a half in the morning and a half towards evening. If a [high] priest offered half in the morning and then died and they appointed another priest in his place, [the successor] may not bring a half-tenth from his house, neither [may he use] the remaining half-tenth of the first [high priest]. Rather he must bring a whole tenth and divide it, and offer one half and leaving the other half goes to waste. It turns out that two halves are offered and two halves go to waste. If they did not appoint another priest in his place, at whose expense was it offered? Rabbi Shimon says, at the expense of the community; But Rabbi Judah says: at the expense of his heirs, And a whole [tenth] was offered."
+        ],
+        [
+            "All minhahs must be offered unleavened, with the exception of the leavened cakes of the todah and the two loaves [of Shavuot] which are offered leavened. Rabbi Meir says: the leaven must be taken from [the minhahs] themselves and with this they are leavened. Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour]. But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much.",
+            "All minhahs must be kneaded with lukewarm water and must be watched lest they become leavened. If one allowed the remainder to become leavened he has transgressed a negative commandment, for it is written, “No minhah which you shall bring to the Lord shall be made leavened” (Leviticus 2:11). One is liable for the kneading, and for rolling and for baking.",
+            "Some [minhahs] require oil and frankincense, some require oil but not frankincense, some frankincense but not oil, and some neither oil nor frankincense. These require oil and frankincense: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. The minhah offered with the drink-offerings requires oil but not frankincense. The showbread requires frankincense but not oil. The two loaves, the sinner's minhah and the minhah of jealousy require neither oil nor frankincense.",
+            "One is liable for the oil on its own and for the frankincense on its own. If he put in oil, he has rendered it invalid, but if frankincense, he can remove it. If he put oil on the remainder, he has not transgressed a negative commandment. If he put one vessel above the other vessel, he has not rendered it invalid.",
+            "Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.",
+            "These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.",
+            "Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.",
+            "One who says, “I take upon myself [to offer a minhah] prepared on a griddle,” he must not bring one prepared in a pan; If [he says, I take upon myself to offer a minhah prepared] in a pan,” he must not bring one prepared on a griddle. What is the difference between a griddle [mahabat] and a pan [marheshet]? The pan has a lid to it, but the griddle has no lid, the words of Rabbi Yose the Galilean. Rabbi Hanina ben Gamaliel says: a pan is deep and what is prepared is spongy; a griddle is flat and what is prepared on it is hard.",
+            "[If a man said,] “I take upon myself [to offer a minhah baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs. Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked minhah,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one kind."
+        ],
+        [
+            "From the following menahot the handful must be taken and the remainder is for the priests: The minhah of fine flour, that prepared on a griddle, that prepared in a pan, the loaves and the wafers, the minhah of a Gentile, the minhah of women, the minhah of the omer, the sinners’ minhah, and the minhah of jealousy. Rabbi Shimon says: a sinners’ minhah brought by priests the handful is taken, and the handful is offered by itself and so also the remainder is offered by itself.",
+            "The minhah of the priests, The minhah of the anointed high priest, And the minhah that is offered with the libations are [wholly] for the altar and the priests have no share in them; with these the altar is more privileged than the priests. The two loaves and the showbread are eaten by the priests and the altar has no share in them; with these the priests are more privileged than the altar.",
+            "All menahot that are prepared in a vessel require three applications of oil: pouring, mixing and putting oil in the vessel, before they are completed. The [baked] cakes were mixed [with oil], the words of Rabbi [Judah Ha-Nasi]. But the sages say: the fine flour [was mixed with oil]. The loaves were mixed and the wafers anointed. How did he anoint them? In the form of a “chi.” And the rest of the oil was eaten by the priests.",
+            "All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.",
+            "All menahot must be rubbed three hundred times and beaten five hundred times. The rubbing and the beating apply is performed with the grains of wheat. Rabbi Yose says: also to the dough. All menahot consist of ten cakes each, except the showbread and the griddle-cakes of the high priest, which consist of twelve cakes each, the words of Rabbi Judah. But Rabbi Meir says: they all consist of twelve cakes each, except the loaves of the todah and of the nazirite-offering, which consist of ten cakes each.",
+            "The omer consisted of one tenth [of an ephah of flour] taken from three se'ahs. The two loaves consisted of two tenths taken from three se'ahs. And the showbread consisted of twenty-four tenths taken from twenty-four se'ahs.",
+            "The omer was sifted through thirteen sieves, the two loaves through twelve, and the showbread through eleven. Rabbi Shimon says: there was no prescribed number for them, rather they brought fine flour and sifted it as much as was necessary, as it is said, “You shall take fine flour and bake it” (Leviticus 24:5) [you should not bake it] until it is sifted as much as is necessary."
+        ],
+        [
+            "The todah required five Jerusalem seahs [of flour], which are six wilderness seahs; This is the equivalent to two ephahs, for an ephah is three seahs, or to twenty tenths [of an ephah], ten for the leavened cakes and ten for the matzot. “Ten for the leavened cakes” one tenth for each cake; “And ten for the matzot” –there were three kinds of matzot: loaves, wafers, and soaked cakes, thus there were three and a third tenths of flour for each kind, three cakes to every tenth. By Jerusalem measure they were thirty kavs, fifteen for the leavened cakes and fifteen for the matzot. “Fifteen for the leavened cakes”, one kav and a half for each cake. “And fifteen for the matzot” there were three kinds of matzot: loaves, wafers, and soaked cakes, thus there were five kavs for each kind, two cakes to every kav.",
+            "The consecration [minhah] consisted of matzah like the todah: cakes, wafers, and soaked cakes. The nazirite minhah consisted of two thirds of the matzah of the todah: cakes and wafers, but not soaked cakes. Thus there were ten kavs by Jerusalem measure, which are six tenths and something over. From each kind [the priest] took one tenth part as terumah, as it is said, “Out of this he shall offer one of each kind as a gift to the Lord” (Leviticus 7:1: “One:” that he may not take what is broken. “Out of each offering:” that each kind of offering shall be equal, [and] that he must not take [the terumah] from the one kind of offering on behalf of another. “It shall go to the priest who dashes the blood of the shelamim:” and the rest was consumed by the owner.",
+            "One who slaughtered the todah within [the Temple court] while its bread was outside the wall, the bread has not been sanctified. If he slaughtered it before [the loaves] had become crusted in the oven, even if all except one had become crusted, the bread is not sanctified. If he slaughtered the todah [intending to eat it] outside its proper time or outside its proper place, the bread is sanctified. If he slaughtered it and it was found to be terefah, the bread is not sanctified. If he slaughtered it and it was found to have a blemish: Rabbi Eliezer says: the bread is sanctified. But the sages say: it is not sanctified. If he slaughtered it under another name, and so, too, if the ram of the consecration-offering or the two lambs offered at Shavuot were slaughtered under another name, the bread is not sanctified.",
+            "If a [minhah that is accompanied by] the libations had already been sanctified in a vessel when the animal-offering was found to be invalid: If there is another animal-offering, they may be offered with it; But if not, they are left to become invalid by remaining overnight. The offspring of a todah, its substitute, and the animal which was set apart in the place of the todah which was set apart and was lost, do not require the [accompanying] bread, as it says, “And he shall offer [them] with the sacrifice of thanksgiving (todah)” (Leviticus 7:1; the todah requires the accompanying bread, but its young, what is brought in its place, and its substitute, do not require the accompanying bread.",
+            "One who says: “Behold I take upon myself [to bring] a todah”, he must bring both it and its bread from hullin. [If he said:] “A todah from hullin and its bread from tithe,” he must bring the bread from hullin. [If he said:] “A todah from tithe and bread from hullin,” he may bring. [If he said:] “A todah, it and its bread from tithe,” he may bring. But he must not bring from grain of second tithe, rather from second tithe money.",
+            "From where [is it derived] that if one says, “I take upon myself to bring a todah,” he can bring it only from hullin? As it is said, “And you shall sacrifice the pesah to the Lord your God, from the flock or the herd” (Deuteronomy 16:. But is not the pesah sacrifice brought only from the lambs and from the goats? Why then is it written, “from the flock or the herd”? It is to compare whatever is brought from the flock and the herd with the pesah: just as the pesah is obligatory and offered only from what is hullin, so everything that is obligatory may be offered only from what is hullin. Therefore if a man says, “I take upon myself to bring a todah,” or “I take upon myself [to offer] a shelamim,” since [in these cases] these are obligatory they may be offered only from what is hullin. The libations in every case may be offered only from what is hullin."
+        ],
+        [
+            "All the sacrifices communal or individual may be offered from [produce grown] in the Land [of Israel] or outside the Land, from new [produce] or from the old, except for the omer and the two loaves, which must be offered only from new produce and from [produce grown] in the land. All [offerings] must be offered from the choicest produce. And which is the choicest? That from Michmas and Zanoha are “alpha” for the quality of their fine flour; second to them is Hafaraim in the valley. The [produce of the] whole land was valid, but they used to bring it from these places.",
+            "One may not bring [grain for menahot] from the produce of a manured field or from an irrigated field or from a field stocked with trees. But if one did bring it [from these] it was valid. How was it prepared? In the first year it was plowed and in the second year it was sown seventy days before Pesah, thus it would produce fine flour in abundance. How was it tested? The temple-treasurer used to thrust his hand into it; if some dust came up in [his hand] it was invalid, until it was sifted [more]. If it had become magotty it is invalid.",
+            "Tekoa is “alpha” first its oil. Abba Saul says: Second to it is Regev, on the other side of the Jordan. The [oil of the] whole land was valid, but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from olive-trees planted in a field sown with seeds, but if one did bring it [from these] it was valid. One may not bring anpakinon, and if one did bring it, it is invalid. One may not bring it from olive-berries which had been soaked in water or preserved or stewed; and if one did bring it, it is invalid.",
+            "There are three [periods of gathering in the] olives and each crop gives three kinds of oil. The first crop of olives is when the olives are picked from the top of the tree; they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot. The second crop is when the olives at roof-level are picked from the tree; they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot. The third crop is when the last olives of the tree are packed inside the house until they become overripe; they are then taken up and dried on the roof they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot.",
+            "The first oil of the first crop, there is none better than it. The second oil of the first crop and the first oil of the second crop are equal. The third oil of the first crop, the second oil of the second crop and the first oil of the third crop are equal. The third oil of the second crop and the second oil of the third crop are equal. As to the third oil of the third crop, there is none worse than it. It would have been logical by the following argument that menahot should also require the purest olive oil: if the candlestick, whose [oil] is not for eating, requires pure olive oil, how much more should menahot, whose oil is for eating, require pure olive oil! But the text states, “Pure olive oil of beaten olives for lighting” (Exodus 27:20), but not “pure olive oil of beaten olives for menahot.”",
+            "From where did they bring the wine? Keruhim and Attulim rank are alpha their wine. Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley. [Wine of the] whole land was valid but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from vines planted in a field sown with seeds; but if one did bring it [from these] it was valid. One may not bring wine from sun-dried grapes, but if one did bring it, it was valid. One may not bring old wine, the words of Rabbi. But the sages permit it. One may not bring sweet wine or smoked wine or cooked wine, and if one did bring it, it was invalid. One may not bring wine from grapes suspended [on reeds], but only from the vines growing close to the ground and from well-cultivated vineyards.",
+            "They did not put [the wine] in large casks but in small barrels. And one did not fill the barrels to the brim so that its scent might spread. One may not take the wine at the mouth of the barrel because of the scum, nor that at the bottom because of the lees; but one should take it only from the third or the middle of the barrel. How was it tested? The temple-treasurer used to sit nearby with his stick in his hand; when the froth burst forth he would knock with his stick. Rabbi Yose bar Judah says: wine on which there is a scum is invalid, for it is written, “They shall be for you without blemish, and their minhah,” and “They shall be for you without blemish, and their libations” (Numbers 28:19-20,."
+        ],
+        [
+            "There were two dry-measures in the Temple: the tenth and the half-tenth. Rabbi Meir says: a tenth, [another] tenth, and a half-tenth. For what purpose did the tenth measure serve? By it they used to measure all the menahot. One did not measure with a three-tenths measure [the minhah] for a bull or with a two-tenths measure [the minhah] for a ram, rather, one measured them by all by tenths. For what purpose did the half-tenth measure serve? By it one used to measure the griddlecakes of the high priest [which was offered] half in the morning and the half towards evening.",
+            "There were seven liquid measuring vessels in the Temple: the hin, the half-hin, the third-hin, the quarter-hin, the log, the half-log, and the quarter-log. Rabbi Eliezer bar Zadok says: there were markings in the hin measure [indicating] thus far for a bull, thus far for a ram, and thus far for a lamb. Rabbi Shimon says: there was no hin measure at all, for what purpose could the hin serve? But there was an additional measure of one and a half logs by which one used to measure [the oil] for the minhah of the high priest, a log and a half in the morning and a log and a half towards evening.",
+            "For what purpose did the quarter-log serve? [To measure] a quarter-log of water for the one with skin disease and a quarter-log of oil for the Nazirite. For what purpose did the half-log serve? [To measure] a half-log of water for the sotah and a half-log of oil for the todah. With the log one measured [the oil] for all the menahot. Even a minhah of sixty tenths required sixty logs [of oil]. Rabbi Eliezer ben Yaakov says: even a minhah of sixty tenths required only one log [of oil], for it is written, “For a minhah, and for a log of oil” (Leviticus 14:21). Six [logs] were required for a bull, four for a ram, and three for a lamb; Three logs and a half for the menorah, a half-log for each lamp.",
+            "One may mix the drink-offerings of bulls with the drink-offerings of rams, or the drink-offerings of lambs with the drink-offerings of other lambs, or those of an individual offering with those of a communal offering, or those of [an offering offered] today with those of [an offering offered] yesterday; But one may not mix the drink-offerings of lambs with the drink-offerings of bulls or of rams. If they mixed these on their own, and they mixed these on their own, and then they were mixed, they are valid. But if before each was mixed by itself [they were mixed together], they are invalid. Although the minhah of the lamb that was offered with the omer was doubled, its drink-offerings were not doubled.",
+            "All the measures in the Temple were heaped except [that used for] the high priest's [minhah] which included in itself the heaped amount. The overflow of the liquid-measures was holy, but the overflow of the dry-measures was not holy. Rabbi Akiva says: the liquid-measuring vessels were holy, therefore their overflow was holy too; the dry-measuring vessels were not holy, therefore their overflow was not holy. Rabbi Yose says: it is not for that reason, but because liquids are stirred up and dry-stuffs are not.",
+            "All the offerings of the congregation and of the individual require libations except the first-born animal, the cattle tithe of cattle, the pesah, the hatat and the asham; But the hatat and the asham of the one with skin disease do require libations.",
+            "None of the communal offerings require the laying on of hands except the bull that is offered for [the transgression by the congregation] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the he-goat offered for [the sin] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesah. And an heir may lay his hands [on his father’s offering], and he may bring the libations for it, and can substitute [another animal for it].",
+            "All lay hands on the offering except a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slave, an agent, or a woman. The laying on of hands is outside the commandment. [One must lay] the hands: On the head of the animal, Both hands In the place where one lays on the hands there the animal must be slaughtered; And the slaughtering must immediately follow the laying on of hands.",
+            "Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands."
+        ],
+        [
+            "Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.",
+            "The mitzvah of the omer is that it should be brought from [what grows] near by. If [the crop] near Jerusalem was not yet ripe, it could be brought from any place. It once happened that the omer was brought from Gagot Zerifin and the two loaves from the plain of En Soker.",
+            "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.",
+            "They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests.",
+            "After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.",
+            "The omer permits [the new grain] throughout the land, and the two loaves permit it in the Temple. One may not offer minhahs, first-fruits, or minhahs that accompany animal offerings, before the omer. And if one did so, it is invalid. Nor may one offer these before the two loaves. But if one did so it was valid.",
+            "Wheat, barley, spelt, oats and rye are subject to hallah. And they are reckoned together. They are forbidden [to be eaten] as new grain before the omer. And they may not be harvested before Pesah. If they had taken root before the omer, the omer permits them; And if not, they are forbidden until the next year's omer.",
+            "[Before the omer] one may reap [grain] in irrigated fields in the valley, but one may not stack it. The people of Jericho used to reap [before the omer] with the approval of the sages, and used to stack it without the approval of the sages, but the sages did not protest. One may reap the unripe grain for cattle feed. Rabbi Judah said: When is this so? If one had begun to reap it before it had reached a third of its growth. Rabbi Shimon says: one may reap it and feed [his cattle with it] even after it has reached a third of its growth.",
+            "One may reap on account of the saplings or in order to make a house for mourners or in order not to interrupt the bet hamidrash. One may not bind them in bundles but one may leave them in small heaps. The mitzvah of the omer is that it should be brought from the standing grain. If this cannot be found he may bring it from the sheaves. The mitvah is that it should be brought from moist (fresh) grain. If this cannot be found he may bring it from dry grain. The mitzvah is that it should be reaped at night. If it was reaped at day it is valid. And it overrides the Shabbat."
+        ],
+        [
+            "The two loaves [of Shavuot] were kneaded each on its own and baked each on its own. The [cakes of the] showbread were kneaded each on its own and baked two at a time. They were prepared in a mould, and when they were taken out from the oven they were again put in a mould lest they become damaged.",
+            "Both the two loaves and the showbread their kneading and their shaping were performed outside [the Temple Court], and their baking was inside. And they do not override the Shabbat. Rabbi Judah says: all of these were performed inside [the Temple Court]. Rabbi Shimon says: One should always accustom himself to say, “The two loaves and the showbread were valid whether made in the Temple Court or in Bet Pagi.”",
+            "The high priest’s griddle cakes: their kneading, their shaping, and their baking were performed within [the Temple Court], And they override the Shabbat. The grinding [of the grain for it] and the sifting did not override the Shabbat. Rabbi Akiva said a general rule: any work that can be done on the eve of Shabbat does not override Shabbat, but that which cannot be done on the eve of Shabbat does override Shabbat.",
+            "All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Ben Zoma says: “And you shall set upon the table showbread (lehem panim) before me continually:” panim signifies that it should have faces.",
+            "The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?",
+            "There were there four golden props [at the corners of] the table, each split at the top, which supported the cakes, two for the one row and two for the other row. And there were twenty-eight rods, each [shaped] like the half of a hollow reed, fourteen for the one row and fourteen for the other row. Neither the placing of the rods nor their removal overrode the Shabbat, but [a priest] used to enter on the day before Shabbat, pull out the rods, and place them parallel with the length of the table. Every article that stood in the Temple was placed with its length parallel with the length of the House.",
+            "There were two tables inside the sanctuary, at the entrance of the Temple, the one of marble and the other of gold. On the table of marble they laid the showbread when it was brought in, and on the table of gold they laid the showbread when it was brought out, since we raise [the status] of what is holy and we don’t lower it down. And within [the sanctuary] there was a table of gold on which the showbread lay continually. Four priests entered: two bearing the two rows [of the showbread] in their hands and two bearing the two dishes [of frankincense] in their hands; And four went in before them, two to take away the two rows [of the showbread] and two to take away the two dishes [of frankincense]. Those who brought them in stood at the north side facing the south, and those who took them away stood at the south side facing the north. These withdrew [the old] and the others laid down [the new], the handbreadth of the one being by the side of the handbreadth of the other, as it is said, “Before me continually” (Exodus 25:30). Rabbi Yose says: even if these [first] took away [the old] and the others laid down [the new later on], this too fulfills the requirement of continually. They went out and laid [the old bread] on the table of gold that was in the sanctuary [at its entrance]. They then burned the dishes [of frankincense] and the loaves were distributed among the priests. If Yom Kippur fell on a Shabbat the cakes were distributed in the evening. If it fell on a Friday the he-goat of Yom Kippur was eaten in the evening. The Babylonian [priests] used to eat it raw for they were not fastidious.",
+            "If he arranged the showbread on Shabbat and the dishes [of frankincense] on the day after Shabbat, and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. If he arranged the bread and the dishes [of frankincense] on Shabbat and burned the dishes of frankincense on the day after Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. If he arranged the bread and the dishes [of frankincense] on the day after Shabbat and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid. What should he do? He should leave it until the following Shabbat, for even if it remains many days on the table there is nothing to this.",
+            "The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day. The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day. [Baking] overrides neither Shabbat nor the festival. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom Kippur)."
+        ],
+        [
+            "If menahot and libation-offerings became unclean before they were sanctified in a vessel, they may be redeemed. If [they became unclean] after they were sanctified in a vessel, they may not be redeemed. Bird-offerings, the wood, the frankincense, and the ministering vessels, may not be redeemed, for the rule of redemption applies only to [offerings of] beasts.",
+            "If one said, “I take upon myself [to bring a minhah prepared] on a griddle”, and he brought one prepared in a pan, or “a minhah prepared in a pan”, and he brought one prepared on a griddle, what he has brought he has brought, but he has not fulfilled his obligation. [But if he said, “I take upon myself] to bring this [flour] as a minhah prepared on a griddle”, and he brought it prepared in a pan; or as “a minhah prepared in a pan”, and he brought it prepared on a griddle, it is invalid. If one said, “I take upon myself to bring two tenths in one vessel”, and he brought them in two vessels, or [he said] “in two vessels,” and he brought them in one vessel, what he has brought he has brought, but he has not fulfilled his obligation. But [if he said, “I take upon myself to bring] these [two tenths] in one vessel”, and he brought them in two vessels, or “in two vessels”, and he brought them in one vessel, they are invalid. If he said, “I take upon myself to bring two tenths in one vessel” and he brought them in two vessels, and when they said to him, “You vowed to bring them in one vessel”, if he brought them in one vessel, they are valid, but if he still offered them in two vessels, they are invalid. If he said “I take upon myself to bring two tenths in two vessels”, and he brought them in one vessel, and when they said to him, “You vowed to bring them in two vessels”, if he offered them in two vessels they are valid; but if he still kept them in one vessel, they are considered as two menahot which have been mixed.",
+            "[If one said,] “I take upon myself to bring a minhah of barley,” he must bring one of wheat. “Of coarse flour,” he must bring it of fine flour. “Without oil and without frankincense,” he must bring it with oil and frankincense. “Half a tenth,” he must bring a whole tenth. “A tenth and a half,” he must bring two. Rabbi Shimon declares him exempt, because he did not make his offering in the manner in which people usually make their offerings.",
+            "A man may offer a minhah consisting of sixty tenths and bring them in one vessel. If one said, “I take upon myself to offer sixty-one tenths,” he must bring sixty in one vessel and the one in another vessel, since the congregation brings on the first day of the festival [of Sukkot] when it falls on Shabbat sixty-one tenths [as a minhah], it is enough for an individual that [his minhah] should be one tenth less than that of the congregation. Rabbi Shimon said: but some of these [sixty-one tenths] are for the bullocks and some for the lambs, and they may not be mixed one with the other! Rather sixty tenths mingles [in one vessel]. They said to him: can sixty be mingled [in one vessel] and not sixty-one? He answered, so it is with all the measures prescribed by the sages: a man may immerse himself in forty seahs of water, but he may not immerse himself in forty seahs less one kortob. One may not offer one [log], two, or five [logs], but one may offer three, four, six, or anything above six.",
+            "One may offer wine but not oil, the words of Rabbi Akiva. But Rabbi Tarfon says: one may also offer oil. Rabbi Tarfon said: just as we find that wine is offered as an obligation may be offered as a freewill-offering, so oil which is offered as an obligation may be offered as a freewill-offering. Rabbi Akiva said to him: No, if you say so of wine it is because it is offered by itself even when offered as an obligation, can you say the same of oil which is not offered by itself when offered as an obligation? Two [men] may not jointly offer one tenth [of flour for a minhah]; but they may jointly offer an olah or a shelamim, and bird sacrifices even a single bird."
+        ],
+        [
+            "[One who says], “I take upon myself to bring a tenth,” he must bring one [tenth]. “Tenths,” he must bring two [tenths]. [If he said,] “I specified [a certain number of tenths] but I do not know what number I specified,” he must bring sixty tenths [If he said,] “I take upon myself to bring a minhah,” he may bring whichever kind he chooses. Rabbi Judah says: he must bring a minhah of fine flour, for that is the distinctive [one] among the menahot.",
+            "[If he said] “A minhah” or “a kind of minhah,” he may bring one [of any kind]. [If he said] “Menahot” or “A kind from menahot,” he must bring two [of any one kind]. [If he said,] “I specified [a certain kind], but I do not know what kind I specified,” he must bring the five kinds. [If he said,] “I specified a minhah of [a certain number of] tenths but I do not know what number I specified,” he must bring sixty tenths. But Rabbi says, he must bring menahot [of every number] of tenths from one to sixty.",
+            "[If one said,] “I take upon myself to bring [pieces of] wood,” he must bring not less than two logs. “Frankincense,” he must bring not less than a handful. There are five cases of [not less than] a handful: One who says, “I take upon myself to bring frankincense,” he must bring not less than a handful. One who voluntarily offered a minhah must bring a handful of frankincense with it. One who offered up the handful outside [the Temp] is liable. The two dishes [of frankincense] require two handfuls.",
+            "“I take upon myself to offer gold,” he must bring not less than a golden denar. “Silver,” he must bring not less than a silver denar. “Copper,” he must bring not less than [the value of] a silver maah. [If he said] “I specified [how much I would bring] but I do not know what I specified,” he must bring until he says, “I certainly did not intend to give so much!”",
+            "[If one said,] “I take upon myself to bring wine,” he must bring not less than three logs. “Oil,” he must bring not less than one log; Rabbi says: not less than three logs. [If one said,] “I specified [how much I would offer] but I do not know how much I specified,” he must bring that quantity which is the most that is brought on any one day.",
+            "[If one said,] “I take upon myself to offer an olah,” he must bring a lamb. Rabbi Elazar ben Azaryah say: [he may bring] a turtle-dove or a young pigeon. [If he said,] “I specified a beast of the herd but I do not know what it was I specified,” he must bring a bull and a calf. [If he said, “I specified] a beast of the cattle but I do not know what it was I specified,” he must bring a bull, a bull calf, a ram, a he-goat, a he-kid, and a he-lamb. [If he said,] “I specified [some kind] but I do not know what it was I specified,” he must add to these a turtle-dove and a young pigeon.",
+            "[If one said,] “I take upon myself to offer a todah or a shelamim,” he must bring a lamb. [If he said,] “I specified a beast of the herd but I do not know what it was I specified,” he must bring a bull and a cow, a bull calf and a heifer. [If he said, “I specified] a beast of the cattle but I do not know what it was I specified,” he must bring a bull and a cow, a bull calf and a heifer, a ram and a ewe, a he-goat and a she-goat, a he-kid and a she-kid, a he-lamb and a ewe-lamb.",
+            "[If he said,] “I take upon myself to offer an ox,” he must bring one with its drink-offerings to the value of a maneh. “A calf,” he must bring one with its drink-offerings to the value of five selas. “A ram,” he must bring one with its drink-offerings to the value of two selas. “A lamb,” he must bring one with its drink-offerings to the value of one sela. If he said “An ox valued at one maneh,” he must bring one worth a maneh apart from its drink-offerings. “A calf valued at five selas,” he must bring one worth five selas apart from its drink-offerings. “A ram valued at two selas,” he must bring one worth two selas apart from its drink-offerings. “A lamb valued at one sela,” he must bring one worth one sela apart from its drink-offerings. [If he said, “I take upon myself to offer] an ox valued at a maneh,” and he brought two together worth a maneh, he has not fulfilled his obligation, even if one was worth a maneh less one denar and the other also was worth a maneh less one denar. [If he said] “A black one” and he brought a white one, or “a white one” and he brought a black one, or “a large one” and he brought a small one, he has not fulfilled his obligation. [If he said] “a small one” and he brought a large one, he has fulfilled his obligation; Rabbi says: he has not fulfilled his obligation.",
+            "[If one said,] “This ox shall be an olah,” and it becomes blemished, he may, if he so desires, bring two with its price. [If he said,] “These two oxen are for an olah,” and they become blemished, he may, if he so desires, bring one ox with their price. But Rabbi forbids it. [If he said,] “This ram shall be an olah,” and it becomes blemished, he may, if he so desires, bring a lamb with its price. [If he said,] “This lamb shall be an olah,” and it becomes blemished, he may, if he so desires, bring a ram with its price thereof. But Rabbi forbids it. One who says, “One of my lambs shall be holy,” or “one of my oxen shall be holy,” and he had only two, the larger one is holy. If he had three, the middle one is holy. [If he said,] “I specified one but I do not know which it was I specified,” or [if he said,] “My father told me [that he had specified one] but I do not know which it is,” the largest one among them must be holy.",
+            "[If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.",
+            "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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+    "text": [
+        [
+            "All grain offerings from which handfuls were taken not for their own sake are valid, but they do not fulfill the obligation of their owners. [This is true] except for the grain offering of a sinner or the grain offering brought out of jealousy [by the suspected adulteress]. The grain offerings of a sinner and of jealousy from which handfuls were collected not for their own sake, or that were put into a vessel, or that were brought [to the altar], or were burned not for their own sake, or one [action was done] for their own sake and the other not or their own sake, or one [action was done] not for their own sake and one [was done] for their own sake, they are invalid. What [is meant by]  [\"an action done] for their own sake and [one done] not for their own sake?\" For the sake of the grain offering of the sinner and for the sake of the voluntary grain offering. [And what is meant by \"an action done] not for their own sake and [one done] for their own sake\"? With the intent of a voluntary grain offering  and with the intent of a grain offering of a sinner.",
+            "The grain offering of a sinner and the grain offerings from which handfuls were taken by a non-priest, by a person in mourning [for a kinsman who has not yet been buried], by a <i>tevul yom</i> [a person who has immersed himself that day to purify himself, but who must wait for night-fall to be fully pure], by a person who lacks [priestly] garments, by a <i>mechusar kippurim</i> [a person who is required to bring an atonement offering before partaking in an offering], by a person with unwashed hands and feet, by an uncircumcised man, by an impure person, by a person who is sitting, or one who is standing on vessels, an animal, or his friend's legs - these [offerings] are invalid. If he took the handful with his left [hand], it [the offering] is invalid. Ben Betera says: he should return it and take the handful again with his right. If he took the handful, and a stone or a chunk of salt or a remnant of frankincense came with it in his hand, it is invalid, because they said: one who takes too much or too little [as] the handful, it is invalid. What is too much? If he took a heaping handful. And too little? If he took the handful with his fingertips. How should he do it? Extend his fingers on his palm [and bring the flour with his three middle fingers into his palm]. ",
+            "If he used too much oil or too little  oil or too little  frankincense, it is invalid. One who takes a handful from the grain offering [intending] to eat the remainder [of the offering] outside [the Temple] or an olive’s bulk outside; Or to burn the handful or an olive’s bulk of the fistful outside; or  to burn its frankincense outside, it is invalid, but it does not entail <i>karet</i> [divinely imposed punishment consisting of death at an early age without progeny]. [One who takes a handful from the grain offering intending] to eat the remainder the next day or an olive’s bulk the next day; or  to burn the fistful the next day or an olive’s bulk of the handful  the next day; or to burn its frankincense the next day,  It is <i>piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest to consume it outside of its permitted time], and they would be liable for <i>karet</i> [divinely imposed punishment consisting of death at an early age without progeny].   This is the general rule: anyone who takes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat [the amount] which is normally eaten, or to burn [the amount] which is normally burned: outside its prescribed place [the Temple courtyard], [the minhah] is invalid, but it does not result in <i>karet</i>; after its designated time, it is <i>piggul</i> [a sacrifice unfit due to the intention to consume it outside of its permitted time] and it results in <i>karet</i>, provided that the [portion which] permits is offered as required. How is the [portion which] permits offered as required\"?  If one took the handful in silence [i.e., without express intention], and put it in a vessel and carried it, and burned it, [intending to eat it] after its designated time;  Or if one took the handful [intending to eat the grain-offering] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took the handful and put it in a vessel, carried it out, and burned it [intending to eat the grain-offering] after its designated time. This is offering the [portion which] permits as is required.  ",
+            "How is the [portion which] permits not offered as is required?  If one took the handful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned it [with the intention of eating it] after its designated time;  Or if one took the handful [intending to eat it] after its designated time, [and] put it in a vessel, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took the fistful, put it in vessel, carried it to the altar, and burned it [intending to eat it] outside its designated time. If one took the handful of a sinner’s grain offering or the grain offering of jealousy not for their own sake, and put it in a vessel, carried it to the altar, and burned it [intending to eat them] after their designated time;  Or if one took the handful [from them, intending to eat] after their designated time, [and] put it in a vessel, carried it to the altar, and burned it not for their own sake, or if one took out the fistful, put it in vessel, carried it to the altar, and burned for the sake of something else - this is the [portion which] permits not offered as is required. [If one intended] to eat an olive’s bulk outside its designated place [and] an olive’s bulk on the next day, [or] an olive’s bulk on the next day [and] an olive’s bulk outside its designated place;  Half an olive’s bulk outside its designated place [and] half an olive’s bulk on the next day;  Half an olive’s bulk on the next day [and] half an olive’s bulk outside its designated place,  [The sacrifice] is unfit, and does not entail <i>karet</i>. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is <i>piggul</i>, and they would be liable for <i>karet</i>; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not entail <i>karet</i>. But the Sages say: in both cases [the sacrifice] is invalid and does not entail <i>karet</i>.  [If one intends] to eat half an olive’s bulk [after its intended time or outside its intended place] [and] to burn half an olive’s bulk [similarly] - it is valid, for eating and burning do not combine [to equal an olive's bulk]. "
+        ],
+        [
+            "If he took the handful [intending] to eat the remainder or to burn the handful the next day, Rabbi Yose concedes that the offering is <i>piggul</i> and he is obligated for extirpation.   [If he intended] to burn its frankincense the next day:  Rabbi Yose says: it is invalid but he is not liable for extirpation. But the sages say: it is rejected due to piggul and he is liable for extirpation.  They said to him: how does this differ from an animal-offering?   He said to them: with the animal-offering the blood, the flesh and the sacrificial portions are all one; but the frankincense is not part of the grain offering. ",
+            "If he slaughtered the two lambs [intending] to eat one of the [two] loaves the next day, or if he burned the two dishes [of the frankincense intending] to eat one of the [two] rows of the showbread the next day: Rabbi Yose says: that loaf or that row about which he expressed the intention is rejected due to piggul and he is liable for extirpation for it, while the other is invalid but he is not liable for extirpation for it.  But the sages say, both are rejected due to piggul and he is liable for extirpation for both of them. If one of the [two] loaves or one of the [two] rows [of the shewbread] became unclean:  Rabbi Judah says: both must be taken out to the place of burning, for the offering of the congregation may not be divided.    But the sages say, the unclean [is treated] as unclean, but the clean may be eaten. ",
+            "The thanksgiving offering can render the bread rejected due to piggul but the bread does not render the thanksgiving offering rejected due to piggul.  How so? If he slaughtered the thanksgiving offering intending to eat part of it on the next day, both it and the bread are rejected due to piggul; if he intended to eat part of the bread the next day, the bread is rejected due to piggul but the thanksgiving offering is not rejected due to piggul. 2)\tThe lambs can render the bread rejected due to piggul but the bread cannot render the lambs rejected due to piggul.  a)\tHow so? If he slaughtered the lambs intending to eat part of them the next day, both they and the bread are rejected due to piggul; if he intended to eat part of the bread the next day, the bread is rejected due to piggul but the lambs are not. ",
+            "The animal-offering can render the libations rejected due to piggul after they have been sanctified in the vessel, the words of Rabbi Meir.  But the libations cannot render the animal-offering rejected due to piggul.  One who slaughters an animal-offering intending to eat part of it on the next day, both it and the libations are rejected due to piggul; if he intended to offer the libations the next day, the libations are rejected due to piggul but the animal-offering is not. ",
+            "If he had an intention which causes something to be rejected because of piggul [with regard to the remainder of the grain-offering] during the [burning of the] handful and not during the [burning of the] frankincense, or during the [burning of the] frankincense and not during the [burning of the] incense: Rabbi Meir says: it is rejected due to piggul and he is liable for extirpation for it;  But the sages say: there is no extirpation unless he had an intention which causes something to be rejected due to piggul during the service of the whole of the thing that causes it to be permitted.   The sages agree with Rabbi Meir with regard to a sinner’s grain offering or a grain offering of jealousy, that if he had an intention which renders something rejected due to piggul during the [burning of the] handful, [the remainder] is rejected due to piggul and he is liable for extirpation for it, since the handful is the entire thing that causes it to be permitted.  If he slaughtered one of the lambs intending to eat the two loaves the next day, or if he burned one of the dishes of frankincense intending to eat the two rows [of the shewbread] on the next day:  Rabbi Meir says: it is rejected due to piggul and he is liable for extirpation for it;  But the sages say: it is not rejected due to piggul, unless he had an intention that renders something rejected due to piggul during the service of the whole of the thing that causes it to be permitted.  If he slaughtered one of the lambs intending to eat part of it the next day, that [lamb] is rejected due to piggul but the other [lamb] is valid. If he intended to eat the other [lamb] the next day, both are valid. "
+        ],
+        [
+            "If he took the handful from the grain offering intending to eat [outside its proper place or after its proper time] a part that it is not usual to eat or to burn [outside its proper place or after its proper time] a part that it is not usual to burn, [the offering] is valid. Rabbi Eliezer invalidates [it].  [If he intended] to eat less than an olive's bulk of a part that it is usual to eat, or to burn less than an olive's bulk of a part that it is usual to burn, [the offering] is valid.  [If he intended] to eat a half an olive's bulk and to burn a half an olive’s bulk, [the offering] is valid, for eating and burning are not reckoned together. ",
+            "If he did not pour in [the oil], or if he did not mix it, or if he did not break up [the grain offering] into pieces, or if he did not salt it, or wave it, or if he did not bring it near [the altar], or if he broke it up into large pieces, or if he did not anoint [with oil those types requiring anointing], it is valid. If the handful of one grain offering was mixed with the handful of another, or with a priest’s grain offering, or with the grain offering of the anointed [high] priest, or with the grain offering [offered with] the libations, it is valid.   Rabbi Judah says: if [it was mixed] with the grain offering of the anointed [high] priest or with the grain offering [offered with] libations, it is invalid, for since the consistency of the one is thick and the consistency of the other is thin, each absorbs from the other.   ",
+            "Two grain offerings from which the handfuls had not yet been taken out were mixed together: If it is still possible to take the handful from each separately, they are valid;  If not, they are invalid.  If the handful [of a grain offering] was mixed with a grain offering from which the fistful had not yet been taken, he must not burn it.  If he did burn it, then the grain offering from which the handful had been taken fulfills the owner's obligation while the other from which the handful had not been taken does not fulfill the owner's obligation.  If the handful was mixed with the remainder of the grain offering or with the remainder of another grain offering, it must not be burned;  If he did burn it does fulfill the owner's obligation. If the handful had become unclean and yet he offered it, the forehead plate [worn by the High Priest] renders it acceptable,   But if it went out [of the Temple Court] and  afterwards he offered it, the forehead plate does not render it acceptable. For the forehead plate renders acceptable only an offering which was unclean but not that which was taken out. ",
+            "If the remainder of the grain offering became unclean or was burnt or lost:  According to the rule of Rabbi Eliezer it is valid; according to the rule of Rabbi Joshua it is invalid. If [he did] not [put the handful] into a ministering vessel it is invalid; Rabbi Shimon declares it valid.  If he burnt the handful twice [i.e., in two batches], it is valid. ",
+            "Regarding the handful: the [absence of the] smallest part invalidates the whole. Regarding the tenth [of flour for the grain offering] the [absence of the] smallest part invalidates the whole.  Regarding the wine [libation which accompanies the grain offering] the [absence of the] smallest part invalidates the whole.  Regarding the oil [which is mixed in with the grain offering] the [absence of the] smallest part invalidates the whole.  Regarding the flour and the oil, the [absence of] one invalidates the other.  Regarding the handful and the frankincense, the [absence of] one invalidates the other. ",
+            "Regarding the two goats of Yom Hakippurim, the [absence of] one invalidates the other.  Regarding the two lambs of  Shavuot, the [absence of] one invalidates the other.  Regarding the two loaves [that accompany the lambs], the [absence of] one invalidates the other.  Regarding the two rows [of the showbread], the [absence of] one invalidates the other. Regarding the two dishes [of frankincense], the [absence of] one invalidates the other. Regarding the rows and the dishes, the [absence of] one invalidates the other. Regarding the two kinds [of cakes] used in the offering of the nazirite,  the three kinds used for the red cow,  the four kinds [of cakes] used in the thanksgiving offering,  the four kinds [of species] used for the lulav, and the four kinds used for the [purification of the] leper,  the [absence of] one invalidates the others.  Regarding the seven sprinklings [of the blood] of the red cow, the [absence of] one invalidates the others.  Regarding the seven sprinklings between the poles of the ark, and of those toward the curtain and upon the golden altar, the [absence of] one invalidates the others. ",
+            "Regarding the seven branches of the menorah, the [absence of] one invalidates the others.  Regarding the seven lamps on it, the [absence of] one invalidates the others.  Regarding the two portions of Scripture in the <i>mezuzah</i>, the [absence of] one invalidates the other; and even one letter invalidates the whole.  Regarding the four portions of Scripture in tefillin, the [absence of] one invalidates the others; even one letter invalidates the whole.  Regarding the four fringes, the [absence of] one invalidates the others, since the four together are one commandment.   Rabbi Ishmael says: the four are four separate commandments. "
+        ],
+        [
+            "The [absence of the] blue [in the fringes] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin.  The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them.  The [absence of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest. ",
+            "The [absence of the] bulls or the rams or the sheep do not invalidate one another. R. Simon says: if they had [enough funds to buy] many bulls but they did not have [enough to buy the] libations [which accompany them], let them bring one bull with its libation; let them not offer them all without libations.",
+            "[The absence of] the bull or the rams or the lambs or the sheep do not invalidate the bread-offering, nor does [the absence of] the bread-offering invalidate [them]. [The absence of ] the bread-offering can invalidate the lambs, but [the absence of ] the lambs cannot invalidate the bread-offering - [these are] the words of Rabbi Akiva; Rabbi Shimon ben Nanos said: Not so, rather [the absence of} the lambs can invalidate the bread-offering, but the [absence of] the bread-offering cannot invalidate the lambs; because we find that when Israel was in the wilderness forty years, they offered lambs without the bread-offering, so now too they may offer the lambs without the bread-offering. R. Simon said: The law is [according to] the words of Ben Nanos, but the grounds are not [according to] his words, [because] all the [offerings] stated in Numbers were offered in wilderness, but all the [offerings] stated in Leviticus were not offered in the wilderness. When they came to the land, they offered both [sets of offerings]. And why do I say [nevertheless] they offer the lambs without the bread-offering? Because the lambs render themselves permissible without the bread-offering [via the burning of their innards on the altar], but the bread-offering without the lambs - there is nothing [offered] that would permit it.",
+            "[The absence of ] the<i>temidim</i> [daily offerings of lambs, one after dawn and before sunset] near does not invalidate the <i>musafim</i> [additional offerings offered on Shabbat, Rosh Chodesh, and holidays], neither does [the absence of] the <i>musafim</i> invalidate the <i>temidim</i>, neither does the absence of [one of the] <i>musafim</i> invalidate the other <i>musafim</i>. Even if they did not offer the lamb in the morning, they must offer it towards evening. Rabbi Shimon said: When is this so? Only when they had acted under duress or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer it towards evening.  If they did not burn the incense in the morning, they burn it towards evening.   Rabbi Shimon said: all of it was burned towards evening [in such a case] - for the golden altar is dedicated only by the incense of spices, and the altar for the whole burnt offering [is dedicated only] by the daily offering of the morning, and the table [is dedicated only] by the showbread on Shabbat, and the menorah [is dedicated] only by [the kindling of] seven lamps towards evening.",
+            "The high priest’s griddle-cakes cannot be brought in [two separate] halves. Rather, he must bring a whole tenth and then divide it, offering a half in the morning and a half towards evening.  If a [high] priest offered half in the morning and then died and they appointed another priest in his place, [the successor] may not bring a half-tenth from his house, neither [may he use] the remaining half-tenth of the first [high priest]. Rather, he must bring a whole tenth and divide it, and offer one half and leaving the other half goes to waste.  It turns out that two halves are offered and two halves go to waste.  If they did not appoint another priest in his place, from whose [expense] was it offered?   Rabbi Shimon says: from the community; Rabbi Yehudah says: from his heirs, and [both agreee that] a whole [tenth] was offered.  "
+        ],
+        [
+            "All grain offerings must be offered unleavened, with the exception of the leavened cakes of the thanksgiving offering and the two loaves [of Shavuot] which are offered leavened.   Rabbi Meir says: he takes the leaven from [the grain offerings] themselves and with this they are leavened.     Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour].  But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much.   ",
+            "All grain offerings must be kneaded with lukewarm water. He must guard them lest they become leavened.  If  the remainder became leavened he has transgressed a negative commandment, for it is written, “No grain offering which you shall bring to the Lord shall be made leavened” (Leviticus 2:11). One is liable for the kneading, and for rolling and for baking [if he performed these after it became leavened]. ",
+            "Some [grain offerings] require oil and frankincense, some require oil but not frankincense, some frankincense but not oil, and some neither oil nor frankincense.  These require oil and frankincense: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of the priests, the grain offering of the anointed high priest, the grain offering of a non-Jew, the grain offering of women, and the grain offering of the <i>omer</i> [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten]. The grain offering offered with the libations requires oil but not frankincense.  The showbread requires frankincense but not oil.  The two loaves, the sinner's grain offering and the grain offering of jealousy require neither oil nor frankincense. ",
+            "And [regarding this last category,] one is liable for the oil on its own and for the frankincense on its own.   If he put in oil, he has invalidated it, but if frankincense, he can remove it.  If he put oil on the remainder, he has not transgressed a negative commandment.  If he put a vessel [containing oil] on a vessel [containing the grain offering], he has not rendered it invalid. ",
+            "Some [grain offerings] require bringing near but not waving, some require waving but not bringing near, some require bringing near and also waving, and some require neither bringing near nor waving.  These require bringing near but not waving: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of the priests, the grain offering of the anointed high priest, the grain offering of a non-Jew, the grain offering of women, the sinner's grain offering. Rabbi Shimon says: the grain offering of the priests and the grain offering of the anointed high priest do not require bringing near, since no handful is taken out of them. And in any case where no handful is taken out, bringing near is not necessary. ",
+            "These require waving but not bringing near:  The <i>log</i> [specific unit of volume] of oil of the leper and his guilt-offering,  the first fruits, according to Rabbi Eliezer ben Yaakov,  the innards of an individual’s <i>shelamim</i> [An offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; the two loaves and the two lambs of Shavuot.  How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27).   The waving was performed on the east side [of the altar] and the bringing near on the west side.  The ceremony of waving comes before that of bringing near. The grain offering of the <i>omer</i> and the grain offering of jealousy require bringing near and waving.  The showbread and the grain offering brought with the libations require neither bringing near nor waving.",
+            "Rabbi Shimon says: there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third.  And these are they: the <i>shelamim</i> of the individual, the <i>zivchei shalmei tzibur</i> [<i>shelamim</i> offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot] and the guilt-offering of the leper.  The <i>shelamim</i> of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive.  The <i>zivchei shalmei tzibur</i> require waving while alive and also after they are slaughtered, but they do not require the laying on of hands.  The guilt-offering of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered. ",
+            "One who says, “I take upon myself [to offer a grain offering prepared]  on a griddle,” he must not bring [one prepared] in a pan;  If [he says, I take upon myself to offer a grain offering prepared] in a pan,” he must not bring [one prepared] on a griddle.  What is the difference between a griddle and a pan?  The pan has a lid to it, but the griddle has no lid - [these are] the words of Rabbi Yose Haglili; Rabbi Hanina ben Gamaliel says: a pan is deep and what is prepared is spongy; a griddle is flat and what is prepared on it is hard. ",
+            "[If one said,] “I take upon myself [to offer a grain offering baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs; Rabbi Judah says: he may bring what is baked in a stove.  [If he said,] “I take upon myself [to offer] a baked grain offering,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one [kind of] offering. "
+        ],
+        [
+            "These grain offerings have a handful taken from them and the remainder goes to the priests: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of a non-Jew, the grain offering of women, and the grain offering of the <i>omer</i> [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten].a fine grain offering, the frying pan grain offering, the deep-fried grain offering, loaves, wafers, the grain offering of non-Jews, the grain offering of women, the grain offering of the <i>omer</i>, the sinner's grain offering, and the grain offering of jealousy.  Rabbi Shimon says, the sinner's grain offering of a priest has its handful removed and is burned separately from the remainder. ",
+            "The grain offering of the priests and the grain offering of the anointed high priest, and the grain offering offered with the libations are [wholly] for the altar and the priests have no share in them. With these the altar has greater power than the priests.  The two loaves and the showbread are eaten by the priests and the altar has no share in them; with these the priests have greater power than the altar. ",
+            "All grain offerings that are prepared in a vessel require three applications of oil: pouring, mixing and putting oil in the vessel before they are made.    The [baked] loaves were mixed [with oil after breaking into pieces], the words of Rabbi [Judah Hanasi].  But the sages say: [while they were  still] fine flour [were they mixed with oil].  The loaves require mixing and the wafers anointing.  How did he anoint them? Like [the Greek letter] <i>chi</i>    And the rest of the oil was eaten by the priests. ",
+            "All grain offerings prepared in a vessel must be broken into pieces. The grain offering of an Israelite was folded into two and the two were folded into four, and he separated [it at each bend].  The grain offering of priests was folded into two and the two were folded into four, but he does not separate. The grain offering of the anointed high priest was not folded.   Rabbi Shimon says: neither the grain offering of the priests nor the grain offering of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a grain offering] it is not to be broken in pieces.  And they were all an olive's bulk.",
+            "All grain offerings must be rubbed three hundred times and beaten five hundred times.  The rubbing and the beating [is performed with the grains] of wheat.   Rabbi Yose says: also to the dough.   All grain offerings consist of ten cakes, except the showbread and the griddle-cakes of the high priest, which consist of twelve cakes , the words of Rabbi Judah.  Rabbi Meir says: they all consist of twelve cakes, except the loaves of the thanksgiving offering and of the Nazirite-offering, which consist of ten cakes. ",
+            "The <i>omer</i> consisted of one tenth [of an eifah-measure of flour] taken from three <i>se'im</i> [particular  measure of volume]. The two loaves--two tenths taken from three <i>se'im</i>. And the showbread--twenty-four tenths taken from twenty-four <i>se'im</i>. ",
+            "The <i>omer</i> was sifted in thirteen sieves, the two loaves [of Shavuot] in twelve and the showbread in eleven.  Rabbi Shimon said there was no fixed [number], rather flour that was sifted as much as necessary was brought as it says (Leviticus 24) \"You shall take flour and bake it\" - until it has been sifted as much as needed. "
+        ],
+        [
+            "The thanksgiving offering was brought from five <i>se'im</i> [specific unit of volume] of flour of the Jerusalem measure, which is six <i>se'im</i> of the desert measure.  [This was equivalent to] two <i>eifot</i> [specific unit of volume, each] <i>eifah</i> is three <i>se'im</i> [and two <i>eifot</i> are also equal to] twenty <i>issaron</i>, ten of which for leavened bread and ten  for unleavened bread.  Ten for the leavened [meant that] each loaf [was made from] a whole <i>issaron</i> [of flour].  The ten for the unleavened bread - and in the unleavened bread [there were] three varieties: loaves, wafers and deep-fried dumplings - therefore there were three and a third <i>issaron</i> for each variety,  three loaves for every <i>issaron</i>.  In the Jerusalem measures it was thirty <i>kav</i> [particular unit of volume], fifteen for the leavened and fifteen for the unleavened.  Fifteen for the leavened [meant that] each loaf [was  made from] one and a half <i>kav</i>.  Fifteen for the unleavened bread - and in the unleavened bread [there were] three varieties: loaves, wafers and deep-fried dumpling - therefore there were five <i>kav</i> for each variety,  two loaves for every <i>kav</i>.",
+            "[The grain-offering at] the dedication [of the Temple] consisted of [various kinds of] unleavened breads, like those [brought as part] of the thanksgiving-offering; [namely] loaves, wafers, and oily bread.   [The grain-offering of] the Nazirite consisted of two parts of the [various kinds of ] unleavened breads [brought as part] of the thanksgiving –offering; namely loaves and wafers. But not oily bread; thus there were ten <i>kav</i>by the Jerusalem measure, which is a little over six <i>esronot</i>.   From each one [of the unleavened breads brought with the Thanksgiving offering the priest] would take one tenth as an offering [for the officiating priest], as it states (Leviticus 7:14) \"And he shall bring from it one out of each offering, as a separation for the Lord;\"  [The word] \"One\" [tenth, indicates a whole loaf so] that one may not take a slice [or piece of bread as gift for the priest].  [The phrase] \"From each one\" [indicates] that all the offerings should be equal [in measure] and that one may not take [the officiating priest's share] out of one offering on behalf of another [that has less].  \"to the officiating priest who sprinkles the blood of the peace-offering\" [indicates that] the rest [of the offering] is eaten by the owner.  ",
+            "If one slaughtered the thanksgiving-offering inside [the Temple courtyard] while its bread was outside the wall, the bread is not sanctified. If he slaughtered [the thanksgiving-offering] before [the loaves] had formed a crust in the oven, or even if all [the loaves] except one had formed a crust, the bread is not sanctified. If he slaughtered  [the thanksgiving-offering] outside its [designate] time or outside its [designated] place, the bread is sanctified. If he slaughtered  [the thanksgiving-offering] and it was found to be <i>terefah</i> [an animal with a mortal condition such that it would die within one year], the bread is not sanctified. If he slaughtered [the thanksgiving-offering] and it was found to have a blemish [that disqualifies it as an offering], Rabbi Eliezer says [the bread is] sanctified; the Sages say [the bread is] not sanctified.  If he slaughtered [the animal] but not for its own sake - and likewise [regarding] the ram of the dedication ceremony or the two lambs of Shavuot slaughtered not for their sakes - the bread is not sanctified.",
+            "Libations that were sanctified in a vessel, and their corresponding] sacrifice was found invalid, if there is another sacrifice they should be brought with it, but if not, they [are allowed to] become invalid by being left overnight.  The child of a thanksgiving-offering, or its substitute, and one who separates a thanksgiving-offering, loses it and then separates another in its place, these [secondary sacrifices] do not require bread, as it is stated: (Leviticus 7) \"And he should bring with the thanksgiving sacrifice\". - [only] the thanksgiving sacrifice requires bread; its child, its replacement, or its substitute do not require bread. ",
+            "One who says \"I accept upon myself [to bring] a thanksgiving sacrifice\" must bring it and its bread from non-sacred money.  [If he says, \"I accept upon myself to bring] a thanksgiving sacrifice with non-sacred money and the bread from <i>ma'aser</i> [<i>sheni</i>]\" [the second tithe of produce, which must be taken to Jerusalem and consumed there], he must bring it and its bread from non-sacred money.  [If he says, \"I accept upon myself to bring] a thanksgiving sacrifice from <i>ma'aser</i> [<i>sheni</i>] and the bread from non-sacred money\", he may bring it.  [If he says, \"I accept upon myself to bring] both the bread and the sacrifice from <i>ma'aser</i> [<i>sheni</i>], he may bring it.  But he may not bring [his offering] from the wheat of <i>ma'aser sheni</i>, rather from the money of <i>ma'aser sheni</i>. ",
+            "From where [do we learn] that [if] one who says \"I accept upon myself a thanksgiving sacrifice]\", he must bring it from non-sacred money?  As it says (Deuteronomy 16:2) \"You shall slaughter the Passover offering to the Lord, your God: sheep and cattle\".  But Passover offerings are only brought from sheep or goats, so why does it say \"sheep or cattle\"? Rather, it is to connect everything that comes [as a sacrifice] from cattle or sheep to the Passover offering:  Just as the Passover offering which comes as an obligation, may come only from non-sacred money, so too anything which comes as an obligation may come only from non-sacred money.  Therefore one who says, \"I accept upon myself [to bring] a thanksgiving sacrifice or a <i>shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]\", since they come as an obligation, they may come only from non-sacred money. Libations in all cases may come only from non-sacred money.  "
+        ],
+        [
+            "All public and private offerings can be brought from the Land [of Israel] or outside the Land, from the new or the old [grain] except for the <i>omer</i> and the two breads [of Shavuot] which can only be brought from the new [grain] and from the Land of [Israel].  And all of them should only be brought from the best.  What is the best? Michmas and Mizoniacha are the best [areas] for fine flour.  Second best for fine flour are Chafaraim in the valley.  The [grain of the] whole land was valid, but they used to bring it only from these places.",
+            "One may not bring [grain for grain offerings] from a fertilized field nor from an irrigated field nor from a field [also planted with] trees. But if one did bring it [from these] it was valid.  How does one do it [i.e., work the field to produce grain for grain offerings]? He plows it in the first year and in the second year he sows it seventy days before Pesach, and it would produce [grain fit to make from it] fine flour.  How would he test it? The temple-treasurer would put his hand into it; if [flour] powder came up in [his hand], it was invalid until he sifted it [to remove the fine powder].  If it had become full of maggots, it is invalid. ",
+            "Tekoa is best for its oil.  Abba Shaul says: Second to it is Regev, on the other side of the Jordan.  The [oil of the] whole land was valid, but they used to bring it only from these places.  One may not bring it from a fertilized field nor from an irrigated field nor from [from olive-trees planted in a field] with seeds sown in between them, but if one did bring it [from these] it was valid.  One may not bring <i>anpikanon</i> [oil from immature olives, used for medicinal and cosmetic purposes], and if one did bring it, it is invalid.    One may not bring it from olive-berries which had been soaked in water or preserved or stewed; and if one did bring it, it is invalid.",
+            "There are three [crops of] olives and each gives three kinds of oil.   The first crop of olives he picks the olives from the top of the tree; and he pounds them and puts them into the basket; Rabbi Judah says: around the [sides of  the] basket.  This is the first.  He then presses them with the beam;  Rabbi Judah says: with stones.  This is the second.  He goes back and grinds them and presses them again. This is the third .  The first [oil] is fit for the <i>menorah</i> [Temple candelabrum] and the others for grain offerings.  The second olive crop is when he picks them at roof-level and he pounds them and puts them into the basket; Rabbi Judah says: around the [sides of the] basket.    This is the first.  He then presses them with the beam;  Rabbi Judah says: with stones. This is the second.  He goes back and grinds them and presses them again. This is the third . The first [oil] is fit for the <i>menorah</i> and the others for grain offerings.  The third olive crop is when he packs the last olives of the tree inside the storehouse [of the oil pressing facility] until they become overripe; he takes them up and dries them on the roof and he pounds them and puts them into the basket; Rabbi Judah says: around the basket. This is the first. He then presses them with the beam;  Rabbi Judah says: with stones. This is the second.  He goes back and grinds them and presses them again. This is the third .  The first [oil] is fit for the <i>menorah</i> and the others for grain offerings.",
+            "The first of the first, there is none better than it.  The second of the first and the first of the second are equal.  The third of the first, the second of the second and the first oil of the third are equal.  The third of the second  and the second of the third are equal.  The third of the third, there is none worse than it.  It would have been logical that grain offerings should also require the purest olive oil: for if the <i>menorah</i>, whose [oil] is not for eating, requires pure olive oil, then should not grain offerings, whose oil is for eating,  also require pure olive oil?  But Scripture says, “Pure olive oil of beaten olives for lighting” (Exodus 27:20), and not pure olive oil of beaten olives for grain offerings.",
+            "From where did they bring the wine [for the libations]?   Keruhim and Attulim are best for wine.  Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley.  [Wine of the] whole land was valid but they used to bring it only from these places.  One may not bring it from a fertilized field nor from an irrigated field nor from [vines planted in a field] sown with seeds; but if one did bring it [from these] it was valid.  One may not bring wine from sun-sweetened grapes, but if one did bring it, it was valid.  One may not bring old wine, the words of Rabbi.  But the sages validate it.  One may not bring sweet wine or smoked wine or boiled wine, and if one did bring it, it was invalid.  One may not bring wine from grapes [raised and] hung [on reeds], but only from the vines growing close to the ground and from cultivated vineyards. ",
+            "They would not put [the wine] in large casks but in small barrels. And one did not fill the barrels to the brim, so that its scent might waft.  One may not take the wine at the edge of the barrel because of the scum, nor that at the bottom because of the lees.  Rather, one should take it only from the  middle third of the barrel.   How did he test it?  The temple-treasurer used to sit with a [measuring] reed in his hand; when it shot out [during pouring] lees, he would knock with his reed [as a sign to stop pouring]. Rabbi Yose bar Judah says: wine on which there is a scum is invalid, as it is said, “They shall be for you without blemish, and their grain offering,” and \"They shall be for you without blemish, and their libations” (Numbers 28:19-20, 31). "
+        ],
+        [
+            "There were two measures in the Temple: the <i>issaron</i> [a specific measure of volume] and the half-<i>issaron</i>.  Rabbi Meir says: the <i>issaron</i>, [another] <i>issaron</i>, and a half-<i>issaron</i>.  For what purpose did the <i>issaron</i> measure serve?  Using it he would measure all the grain offerings.  He would not measure with a three-<i>issaron</i> measure for a bull or with a two-<i>issaron</i> measure for a ram, rather, rather they would measure by <i>esronot</i>.  For what purpose did the half-<i>issaron</i> measure serve?  Using it he would measure the griddlecakes of the high priest, half in the morning and the half towards evening. ",
+            "There were seven measuring vessels for liquids in the Temple: the <i>hin</i> [a specific measure of liquid volume], the half-<i>hin</i>, the third-<i>hin</i>, the quarter-<i>hin</i>, the <i>log</i> [a specific measure of liquid volume], the half-<i>log</i>, and the quarter-<i>log</i>. Rabbi Eliezer bar Zadok says: there were markings in the <i>hin</i> measure: thus far for a bull, thus far for a ram, and thus far for a lamb. Rabbi Shimon says: there was no <i>hin</i> measure at all, for what purpose could the <i>hin</i> serve?  Rather there was an additional measure of one and a half <i>log</i> by which he would measure [the oil] for the grain offering of the high priest, a <i>log</i> and a half in the morning and a <i>log</i> and a half towards evening.",
+            "For what purpose did the quarter-<i>log</i> serve?  A quarter-<i>log</i> of water for the one with skin disease and a quarter-<i>log</i> of oil for the Nazirite. For what purpose did the half-<i>log</i> serve?  A half-<i>log</i> of water for the <i>sotah</i> [suspected adultress subjected to a trial by ordeal through drinking the bitter waters]and a half-<i>log</i>  of oil for the thanksgiving offering.  With the <i>log</i> one measured [the oil] for all the grain offerings.  Even a grain offering of sixty <i>issaron</i> required sixty <i>log</i> [of oil].   Rabbi Eliezer ben Yaakov says: even a grain offering of sixty tenths required only one <i>log</i> [of oil], for it is written, “For a grain offering, and a <i>log</i> of oil” (Leviticus 14:21).    Six [<i>log</i>] for a bull, four for a ram, and three for a lamb, three a half for the candlestick, a half-<i>log</i> for each lamp.",
+            "One may mix the libations of bulls with the libations of rams, or the libations of lambs with the libations of other lambs, or those of an individual offering with those of a communal offering, or those of [an offering from] today with those of [an offering from] yesterday; but one may not mix the libations of lambs with the libations of bulls or of rams.   And if they mixed these on their own, and they mixed these on their own, and then they were mixed, they are valid. But if before each was mixed [by itself they were mixed together], they are invalid. The lamb that was offered with the <i>omer</i> [the special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten], even if its grain offering was doubled, its libations were not doubled.  ",
+            "All the measures in the Temple were heaped except [that used for] the high priest's [grain offering] which included in itself the heaped amount. The overflow of the liquid-measures was holy, but the overflow of the dry-measures was not holy.  Rabbi Akiva says: the liquid-measuring vessels were holy, therefore their overflow was holy too; the dry-measuring vessels were not holy, therefore their overflow was not holy.  Rabbi Yose says: it is not because of this, but because liquids are stirred up and the dry measures are not. ",
+            "All the offerings of the community and of the individual require libations except the first-born animal, the tithe of cattle, the <i>pesach</i>, the sin offering and the guilt offering;  But the sin offering and the guilt offering of the <i>metzora</i> [One rendered severely impure from an unsightly skin disease. Upon recovery and purification, he must bring offerings.] do require libations. ",
+            "All of the offerings of community do not require the laying on of hands except the bull that is offered for [the transgression] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the goats offered for [the transgression] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the <i>pesach</i>.  And an heir may lay his hands [on them], and he may bring the libations, and [if he wrongfully] substitutes [another animal for it, it is holy].  ",
+            "All perform the laying on of hands except for a deaf-mute, a <i>shoteh</i>, a minor, a blind person, a non-Jew, a slave, an agent, and a woman.  The laying on of hands - the last part of the commandment [of bringing the offering] - is on the head, and [is performed] with both hands, the place they would slaughter is where the hands are laid [upon the animal], and immediately after laying hands upon it they would slaughter it.  ",
+            "There is a stringency regarding laying on of hands is that is greater than regarding waving [parts of an offering] and [a stringency] regarding waving that is greater than regarding laying on of hands.  For an individual may wave on behalf of all the others, but an individual may not lay on hands on behalf of all the others.  And there is a stringency regarding waving, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have a living soul and for things that do not have a living soul [i.e., grain offerings]; but it is not so with laying on of the hands. "
+        ],
+        [
+            "Rabbi Ishmael says: On Shabbat the <i>omer</i> [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten] would come from three <i>se'im</i> [a specific measure of volume] and on a weekday from five; the Sages say: whether on Shabbat or on a weekday it would come from three <i>se'im</i>. Rabbi Hanina Segan HaKohanim says: on Shabbat it was reaped by one person with one sickle into one basket, and on a weekday it was reaped by three people into three baskets and with three sickles; the Sages say: whether on Shabbat or on a weekday it was reaped by three people into three baskets and with three sickles.   ",
+            "The [best fulfillment of the] commandment of the <i>omer</i> is [that it] come from a nearby land.  If [the areas] close to Jerusalem were not yet ripe they could bring them from any place.  It once happened that it came from Gaggot Tzrifin and the two loaves came from the valley of Ein Socher. ",
+            "How would they do [the reaping of the <i>omer</i>]? The agents of the court would go out on the eve of the holiday and they would make them into bundles while they were still attached to the ground so that they would be easy to cut.  And all cities that were near there would come so that it would be cut with a great fanfare.  Once it got dark, [the reaper] would say to them, \"Has the sun set?\" and they would answer \"Yes!\".  Has the sun set? and they would answer \"Yes!\"  \"With this a sickle?\" and they would answer \"Yes!\", \"With this a sickle?\" and they would answer \"Yes!\"  \"Into this a basket?\", and they would answer \"Yes!\", \"Into this a basket?\" and they would answer \"Yes!\"  On Shabbat, he would say to them, \"Is it Shabbat?\" and they would answer \"Yes!\",  \"Is it Shabbat?\" and they would answer \"Yes!\"  \"Shall I reap?\" and they would answer \"Reap!\" \"Shall I reap?\" and they would answer \"Reap!\"  Three times for each question and they would answer, \"Yes! Yes! Yes!\"  Why so much? To prove wrong the <i>Baitusim</i> [a sect akin to the Sadducees, who rejected the Oral Torah] who would say that the <i>omer</i> was only reaped on [the day] after [the first day of the Pesach] holiday. ",
+            "They would reap it and place it in baskets.  It would be brought into the Temple courtyard and they would singe it over the fire to fulfill the commandment [that it be brought from] parched grain, [[these are] the words of Rabbi Meir; the Sages say  they would beat it with reeds and stems [to remove the husks] so that [the grains] would not be crushed; they [would then] put it into a tube which was perforated so that the fire could reach all of it.  They would spread it out in the courtyard and the wind would blow through it [removing the chaff], it would then be placed in a the mill and an <i>issaron</i> [specific measure of volume] of flour would be taken from it which was then sifted through thirteen sieves; the rest of the flour would be redeemed and [could then] be eaten by anyone, it was obligated regarding <i>challah</i>, but exempt from tithing. Rabbi Akiva said it was obligated regarding <i>challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] and tithing.  [The priest engaged in offering the <i>omer</i> came to the <i>issaron</i> and place its oil and frankincense [in the vessel], he poured [the rest of the oil] and mixed [the flour with the oil], waved [the offering] and brought it close [to the corner of the alter], took a handful and burned it, and the remainder could be eaten by the priests.  ",
+            "Once the <i>omer</i> was offered, they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce], [though this was] against the will of the Sages, [these are] the words of Rabbi Meir; Rabbi Judah says: they were acting [in accordance with] the will of the Sages. Once the <i>omer</i> was offered, the new grain was permitted immediately, but for those that lived far off it was permitted only after midday.  After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: Is it not forbidden [in such a case] by the Torah, for it is said, “Until this very day?” (Leviticus 23:14)   So why was it permitted for those that lived far away from midday [when the Temple stood]? Because they know that the court would not be lazy regarding it.  ",
+            "The <i>omer</i> permitted [new grain] in the rest of the country and the two loaves [offered on Shavuot, permitted new grain] in the Temple.  Grain offerings and first fruits [from the new produce] could not be brought before the <i>omer</i>, and if they were, they were invalid.  They should not be brought before the two loaves, but if they were they are still valid. ",
+            "Wheat, barley, spelt, oats and rye are obligated regarding <i>challah</i>.  And they combine [to make up the minimum obligated amount]. They are forbidden [to be eaten] as new grain before Pesach, and to be reaped before the <i>omer</i> [is brought].  If they had taken root before the <i>omer</i> [is brought, bringing] the <i>omer</i> permits them, and if not, they are forbidden until the next <i>omer</i> [is brought]. ",
+            "They may reap in irrigated fields in the valley [before the <i>omer</i> is brought], but they may not stack it.  The people of Jericho used to reap [before the <i>omer</i> was brought in accordance] with the will of the Sages, and used to stack it against the will of the Sages, but the Sages did not protest. One may reap hay to feed livestock; Rabbi Judah said: When is this so? If one had begun to reap it before it had brought forth a third [of its growth]. Rabbi Shimon says: one may even reap it and feed [his livestock with it] even after it has brought forth a third [of its growth]. ",
+            "One may harvest for the sake of the saplings [i.e., to promote their growth], for the sake of a house of morning, and  for the sake of a house of study, [but in such cases], one should not bind them but rather leave them in loose bunches.  The [best fulfillment of the] commandment of the <i>omer</i> is that is come from standing grain; if he did not find any, he may bring from bundled grain.  [The best fulfillment of] its commandment is that it come green; if he did not find any, he may bring it dry.  [The best fulfillment of] its commandment is that it be reaped at night; if it was reaped during the day, it is still valid; and its [reaping] overrides Shabbat [prohibitions]. "
+        ],
+        [
+            "The Two loaves were kneaded one at a time and baked one at a time. The Panim bread were kneaded one at a time and baked two at a time. They were made in a mold and when he took them out of the oven he would place them in a mold so they wouldn't spoil.",
+            "Both the Two Loaves and the Panim bread, were kneaded and molded outside the temple but baked inside the temple and they do not override Shabbat. Rabbi Yehuda says the entire process took place inside the courtyard. Rabbi Shimon says, one should accustom himself to say, the Two Loaves and the Panim Bread are valid in the courtyard and in the house of Pagi [which was outside the temple].",
+            "The high priest's cakes were kneaded formed and baked inside the temple courtyard and they override Shabbat. Their grinding and sifting do not override the Shabbat. Rabbi Akiva said a general rule: Anything which can be done before Shabbat does not override the Shabbat, and whatever cannot be done before the Shabbat does override the Shabbat.",
+            "All flour offerings require a vessel while inside the courtyard but not while outside. How so? The Two Loaves, were seven fists long, four fists wide and their horns were four fingers tall. The Panim Bread was ten fists long, five fists wide and its horns were seven fingers. Rabbi Yehuda said, so one should not err, ZaDad Yehaz [the numeric value of the hebrew letters is 7,4,4 and 10,5,7]. Ben Zoma says \"and you shall place on the table Panim bread always\" that it must have faces.",
+            "The table: its length was ten handbreadths and its width, five ; the showbread its length was ten handbreadths and its width five . He would place its long side across the breadth of the table, and he would fold up two and a half handbreadths on this side and two and half on this side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table: its length was twelve handbreadths and its width six ; the showbread its length was ten handbreadths and its width five . He would place its long sided across the breadth of the table, and he would fold up two handbreadths on this side and two on this side ; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)? ",
+            "There were four golden attachments there split at the top and they would support two rods for one stack and two rods for the other. And there were 28 reeds like half a hollow reed fourteen for one stack and fourteen for the other. Neither the arrangement of the reeds or their removal override Shabbat rather he goes in on Friday and take them out and places them lengthwise across the table. All of the vessels in the temple were placed lengthwise with the length of the Sanctuary.",
+            "There were two tables in the antechamber at the entrance to the Sanctuary, one was made of marble and the other of gold. The one of marble is where they would place the Panim-bread on its way into the sanctuary and on the gold one as it left, because we go up in sanctity and not down. And there was one gold one inside where the Panim bread would be left always. Four priests would enter. Two of them had the two stacks and the other two had two spoons. Four would walk before them, two to take the two stacks and two to take the two spoons. The ones bringing in bread would stand in the north side and face south and those taking out bread would stand in the south and face north. These would take out as those would place down a fistful removing against a fistful placing as it says (Exodus 25) \"before me always\". Rabbi Yossi says, even if these completely pulled it off before these put down the new stack is considered constantly. They would leave and place [the bread] on the golden table in the antechamber. Once they offered the spoons [of frankincense] the bread would be given out to the priests. If Yom Kippur fell on Shabbat, the bread would be given out that night. If Yom Kippur was on Friday, the goat of Yom Kippur is eaten that night. The Babylonians would eat it raw because they were not timid about eating raw meat.",
+            "If he arranged the bread on Shabbat and the spoons after Shabbat, but he offered the spoons on the following Shabbat it is invalid, and it is not subject to piggul, being left past its time or touching it while impure. If he arranged the bread and the spoons on Shabbat but offered the spoons after the following Shabbat it is invalid, and it is not subject to piggul, being left past its time or touching it while impure. If he arranged the bread and the spoons after Shabbat but offered the spoons on the following Shabbat it is invalid. How should he do it? He should leave it to the following Shabbat because even if it is on the table for many days, there is nothing wrong.",
+            "The Two Loaves were eaten on no less than the second day [from their baking] and no greater than the third day. How so, they were baked on the day before Yom Tov [Shavuot] and eaten on Yom Tov which is the second day. If Yom Tov fell after Shabbat, then they were eaten on the third day. The Panim bread were eaten no less than nine days [after their baking] and no greater than eleven. How so, they were baked on Friday and eaten the following Shabbat, which is nine days. If Yom Tov fell on Friday then they would be eaten on the tenth day. If the two days of the New Year fell before Shabbat then they were eaten on the eleventh day. And they do not override Shabbat or Yom Tov. Raban Shimon Ben Gamliel said in the name of Rabbi Shimmon son of the Deputy High-Priest, they do override Yom Tov but not the Fast Day [Yom Kippur]."
+        ],
+        [
+            "The grain offerings and libations that became impure before they became sanctified in a vessel, they can be redeemed.  Once they have become sanctified in a vessel, they can no longer be redeemed.  Birds, wood, frankincense and temple vessels cannot be redeemed because redemption was only stated regarding beasts [cattle, sheep and goats].  ",
+            "One who says I will bring  [a grain offering prepared] in a frying pan, but he brought [one prepared] in a deep-frying pan, or, one who said I will bring [a grain offering prepared] in a deep-frying pan, but he brought [one prepared] in a frying pan, what he brought, he brought, but he did not fulfill his obligation.  [If he committed] to bring this [grain offering prepared] in a frying pan but he brought [one prepared] in a deep-frying pan or to bring this [grain offering prepared] in a deep-frying pan but he brought [one prepared] in a frying pan, it is invalid.  If he said I will bring two <i>esronim</i> [specific dry volume measure] [of flour] in one vessel, but he brought it in two vessels or he said in two vessels but he brought in one, what he brought, he brought, but he did not fulfill his obligation.  [If he committed] to bring these [two <i>esronim</i>] in one vessel and he brought them in two, or these [two <i>esronim</i>] in two vessels and he brought them in one vessel, these are invalid.  If he said I will bring two <i>esronim</i> in one vessel and he brought them in two vessels, and they said [to him] \"you vowed regarding one vessel\", if he [subsequently]brought it in one vessel, it is valid; in two vessels it is invalid.  If he said I will bring two <i>esronim</i> in two vessels and he brought them in one vessel and they they said [to him] \"you vowed regarding two vessels\", if he [subsequently]brought it in two vessels, it is valid; in one vessel it is as if two grain offerings became mixed. ",
+            "If he said, \"I accept upon myself a grain offering from barley\", he may bring it from wheat.  \"From flour\", he may bring it from fine flour.  \"Without oil or frankincense\", he may bring it with oil and frankincense.  \"Only half an <i>issaron</i>\", he may bring a full <i>issaron</i>.  \"One and a half <i>esronim</i>\", he must bring two.  Rabbi Shimon exempts him since he did vow [the offering]  in the way people [usually] vow.  ",
+            "One may vow a grain offering of up to 60 <i>issaron</i> and bring it in one vessel.  If he said, \"I will bring one of 61 <i>issaron</i>\", he may bring 60 in one vessel and one in another vessel: since the community brings 61 <i>issaron</i> on the first day of Sukkot that falls on Shabbat , it is enough that the individual should be less than then congregation by one.  Rabbi Shimon says: but some of these [Sukkot grain offerings] are for the bulls and others for the sheep and they cannot be mixed with one another! Rather, [the reason for the limitation is that] until 60, they can be mixed well.  They said to him: 60 can be mixed but 61 cannot?  He said to them: all of the measurements of the Sages are this way: In forty <i>se'ah</i> [a specific liquid volume measure] one immerses; in 40 <i>se'ah</i> minus a <i>kortov</i> [a minute volume measure] one may not immerse.  One may not vow one, two or five <i>log</i> [of wine for libations],  but one may vow three, four, six, or more than six. ",
+            "One may vow wine [alone], but not oil [alone], [these are] the words of Rabbi Akiva; Rabbi Tarfon says: one may vow oil.  Rabbi Tarfon said: just as we see regarding wine that it comes both as an obligation and as a free-will vow, so too oil comes as an obligation and as a free-will vow.  Rabbi Akiva said to him, not so! If you say regarding wine, which is brought as an obligation on its own, can you say the same thing regarding oil which is not brought as an obligation on its own?  Two people may not vow one <i>issaron</i> but they may vow an <i>olah</i> [an offering burnt entirely upon the altar] or a <i>shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar], and regarding birds - even one bird.  "
+        ],
+        [
+            "[One who says,] \"I take upon myself an <i>issaron</i> [specific dry volume measure]\" - he must bring one.  \"<i>esronim</i>\" - he must bring two.  \"I specified, but I don't know what I specified\" - he must bring 60 <i>issaron</i>.  If he said, \"I take upon myself a grain offering\" -  he may bring whichever type he wants.  Rabbi Yehuda says: he should bring a fine-flour grain offering, because it is the most special of the grain offerings.  ",
+            "\"A grain offering\" or \"a type of grain offering\" - he must bring one type.  \"Grain offerings\" or \"a type of grain offerings\" -  he must bring two types.  \"I specified, but I don't know what I specified\" - he must bring all five [types].  \"I specified a grain offering of <i>esronim</i>, but I don't know what I specified\" - he must bring a grain offering of 60 <i>issaron</i>.  Rabbi [Yehuda HaNasi] says he must bring grain offerings [of every size] from one <i>issaron</i> until 60 <i>issaron</i>. ",
+            "\"I take upon myself wood\" - he may not bring less than two logs.  \"Frankincense\" - he may not bring less than a handful.  There are five [situation where the measure is] handfuls: one who says, \"I take upon myself frankincense\" - he may not bring less than a handful; if he vows a grain offering - he must bring with it a handful of frankincense; one who offers a handful outside the Temple is liable; the two bowls [placed on the table with the <i>Lechem Hapanim</i> [twelve, specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple ]require two handfuls [in each].  ",
+            "\"I take upon myself a gold [coin]\"- he may not bring less than a <i>dinar</i> [specific coin] of gold. \"Silver\" - he may not bring less than a <i>dinar</i> of silver.  \"Copper\", he may not bring less than a <i>ma'ah</i> [specific coin] of copper.  \"I specified but I don't know what I specified\" - he must bring until he says \"I definitely did not mean to bring this much\".  ",
+            "“I take upon myself to bring wine” -  he may not bring less than three <i>login</i>.   “Oil,” he may not bring less than one <i>log</i>;   Rabbi says: three <i>login</i>.   “I specified but I don't what I specified,” he must bring the most that is brought on any one day.  ",
+            " “I take upon myself an <i>olah</i>” - he must bring a lamb.     Rabbi Elazar ben Azaryah say: either a turtle-dove or a young pigeon.  “I specified [an <i> olah </i> offering] of cattle, but I do not know what I specified,” he must bring a bull and a calf.  “[I specified an <i>;olah </i> offering] of the [domesticated] beasts, but I do not know what I specified,” he must bring a bull, a he-calf, a ram, a goat, a kid, and a lamb.   “I specified [an <i>olah</i>], but I do not know what I specified,” he must add to these a turtle-dove and a young pigeon. ",
+            "“I take upon myself a thanksgiving offering or a <i>shelamim</i> offering” - he must bring a lamb. “I specified [one of these types of offerings] of cattle, but I do not know what I specified” - he must bring a bull and a cow, a he-calf and a she-calf.  “[I specified one of these types of offerings] of the [domesticated] beasts, but I do not know what I specified” - he must bring a bull and a cow, a he-calf and a she-calf, a ram and a ewe, a he-goat and a she-goat, a he-kid and a she-kid, a he-lamb and a she-lamb. ",
+            "“I take upon myself an ox” - he must bring one with its libations to the value of a <i>maneh</i>.  “A calf” - he must bring one with its libations to the value of five <i>selaim</i>.  “A ram” - he must bring one with its libations to the value of two <i>selaim</i>.   “A lamb” - he must bring one with its libations to the value of one <i>sela</i>.  “An ox valued at one <i>maneh</i>” - he must bring one worth a <i>maneh</i> apart from its libations . “A calf valued at five <i>selaim</i>” - he must bring one worth five <i>selaim</i> apart from its libations. “A ram valued at two <i>selaim</i>” - he must bring one worth two <i>selaim</i> apart from its libations. “A lamb valued at one <i>sela</i>” - he must bring one worth one <i>sela</i> apart from its libations.  \"An ox valued at a <i>maneh</i>”, and he brought two together worth a <i>maneh</i>, he has not fulfilled his obligation, even if one was worth a <i>maneh</i> less one <i>dinar</i> and the other also was worth a <i>maneh</i> less one <i>dinar</i>.  “A black one” and he brought a white one, or “a white one” and he brought a black one, or “a large one” and he brought a small one, he has not fulfilled his obligation.  \"A small one” and he brought a large one - he has fulfilled his obligation;  Rabbi [Yehudah Hanasi] says: he has not fulfilled his obligation. ",
+            "“This ox shall be an <i>olah</i>” and it becomes blemished - if he wants he may bring two with its [redemption] money.  “These two oxen are for an <i>olah</i>” and they become blemished - if he wants he may bring one ox with their [redemption] money.  Rabbi [Yehudah Hanasi] forbids it.  “This ram shall be an <i>olah</i>” and it becomes blemished - if he wants he may bring a lamb with its [redemption] money. “This lamb shall be an <i>olah</i>” and it becomes blemished - if he wants he may bring a ram with its [redemption] money; Rabbi [Yehudah Hanasi] forbids it. One who says, “One of my lambs shall be sanctified,” or “one of my oxen shall be sanctified,” and he had only two, the larger one is sanctified.  If he had three, the middle one is sanctified.  “I specified one but I do not know which I specified,” or [if he said,] “My father told me [that he had specified one] but I do not know which” - the largest one among them is sanctified. ",
+            "“I take upon myself an <i>olah</i>” - he must offer it in the Temple.  And if he offered it in the Temple of Onias (A temple made by Onias in the Egyptian city of Heliopolis, contemporary with the Second Temple in Jerusalem), he has not fulfilled his obligation.  “I take upon myself to offer an <i>olah</i> but I will offer it in the Temple of Onias” - he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation.  Rabbi Shimon says: this is not an <i>olah</i>.  “I will be a Nazirite” - he must shave in the Temple. And if he shaved in the Temple of Onias he has not fulfilled his obligation.  \"[I will be a Nazirite on the condition] that I will shave in the Temple of Onias” - he must shave in the Temple, but if he shaved in the Temple of Onias he has fulfilled his obligation.   Rabbi Shimon says: this one is not a Nazirite.   The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else [a euphemism for idolatry]; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9).    Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.  ",
+            "It is said of the <i>olah</i> of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9);   and of the <i>olah</i> of birds, “An offering made by fire of pleasing odor (vs. 17); and of the  grain offering, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,144 @@
+{
+    "language": "he",
+    "title": "Mishnah Menachot",
+    "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 מנחות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nכָּל הַמְּנָחוֹת שֶׁנִּקְמָצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִמִּנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת.  \nמִנְחַת חוֹטֵא, מִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, \nנָתַן בַּכֶּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, \nאוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, \nאוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת.  \nכֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? \nלְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה.  \nשֶׁלֹּא לִשְׁמָן וְלִשְׁמָן? \nלְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא. \n",
+            "<small>ב</small>\nאֶחָד מִנְחַת חוֹטֵא \nוְאֶחָד כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, \nאוֹנֵן, \nטְבוּל יוֹם, \nמְחֻסַּר בְּגָדִים, \nמְחֻסַּר כִּפּוּרִים, \nשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, \nעָרֵל, \nוְטָמֵא, \nיוֹשֵׁב, \nעוֹמֵד עַל גַּבֵּי כֵלִים, \nעַל גַּבֵּי בְהֵמָה, \nעַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, \nפָּסַל.  \nקָמַץ בִּשְׂמֹאל, פָּסַל.  \nבֶּן בְּתִירָה אוֹמֵר: \nיַחְזִיר, וְיַחְזֹר וְיִקְמֹץ בִּימִין.  \nקָמַץ וְעָלָה בְיָדוֹ צְרוֹר, \nאוֹ גַרְגֵּר מֶלַח, \nאוֹ קֹרֶט שֶׁלִּלְבוֹנָה, \nפָּסַל, מִפְּנֵי שֶׁאָמְרוּ: \nהַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר פָּסוּל.  \nוְאֵי זֶה הוּא הַיָּתֵר? \nשֶׁקְּמָצוֹ מְבֹרָץ; \nוְחָסֵר? \nשֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו.  \n\n<small>ג</small>\nכֵּיצַד הוּא עוֹשֶׂה? \nפּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ. \n",
+            "רִבָּה שַׁמְנָהּ, \nוְחִסַּר שַׁמְנָהּ, \nחִסַּר לְבוֹנָתָהּ, \nפְּסוּלָה.  \nהַקּוֹמֵץ אֶת הַמִּנְחָה לֹאכַל שִׁירֶיהָ בַחוּץ, \nאוֹ כַזַּיִת מִשִּׁירֶיהָ בַחוּץ, \nלְהַקְטִיר קֻמְצָהּ בַּחוּץ, \nאוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, \nאוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת.  \n\n<small>ד</small>\nלֹאכַל שִׁירֶיהָ לְמָחָר, \nאוֹ כַזַּיִת מִשִּׁירֶיהָ לְמָחָר, \nלְהַקְטִיר קֻמְצָהּ לְמָחָר, \nאוֹ כַזַּיִת קֻמְצָהּ לְמָחָר, \nאוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת.  \n\n<small>ה</small>\nזֶה הַכְּלָל: \nכָּל הַקּוֹמֵץ, הַנּוֹתֵן בַּכֶּלִי, וְהַמְהַלֵּךְ \nהַמַּקְטִיר לֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n[ו] &lt;ד&gt;\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nקָמַץ בִּשְׁתִיקָה, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה; \nאוֹ שֶׁקָּמַץ, נָתַן בַּכֶּלִי, וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n",
+            "[ז] &lt;ה&gt;\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nקָמַץ חוּץ לִמְקוֹמוֹ, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁקָּמַץ, נָתַן בַּכֶּלִי, וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ.  \nמִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן; \nאוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן; \nאוֹ שֶׁקָּמַץ וְנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, \nזֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n<small>ח</small>\nלֹאכַל כַּזַּיִת בַּחוּץ, כַּזַּיִת לְמָחָר; \nכַּזַּיִת לְמָחָר, כַּזַּיִת בַּחוּץ; \nכַּחֲצִי זַיִת בַּחוּץ, כַּחֲצִי זַיִת לְמָחָר; \nכַּחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת בַּחוּץ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת.  \n\n<small>ט</small>\nאָמַר רְבִּי יוּדָה: \nזֶה הַכְּלָל: \nאִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת; \nאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן, \nפָּסוּל, וְאֵין בּוֹ כָרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת.  \nלֹאכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַקּוֹמֵץ אֶת הַמִּנְחָה לֹאכַל שִׁירֶיהָ \nאוֹ לְהַקְטִיר קֻמְצָהּ לְמָחָר, \nמוֹדֶה רְבִּי יוֹסֵה בָזֶה \nשֶׁהוּא פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת.  \nלְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, \nרְבִּי יוֹסֵה אוֹמֵר: \nפִּגּוּל, וְאֵין בּוֹ כָרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת.  \nאָמְרוּ לוֹ: \nמַה שָּׁנַת זוֹ מִן הַזֶּבַח? \nאָמַר לָהֶם: \nשֶׁהַזֶּבַח, דָּמוֹ וּבְשָׂרוֹ וְאֵמוּרָיו אֶחָד; \nוּלְבוֹנָה אֵינָה מִן הַמִּנְחָה. \n",
+            "<small>ב</small>\nשָׁחַט שְׁנֵי כְבָשִׂים לֹאכַל אַחַת מִן הַחַלּוֹת לְמָחָר; \nהִקְטִיר שְׁנֵי בַזִּכִּים לֹאכַל אֶחָד מִן הַסְּדָרִים, \nרְבִּי יוֹסֵה אוֹמֵר: \nאוֹתָהּ הַחַלָּה וְאוֹתוֹ הַסֵּדֶר שֶׁחָשַׁב עָלָיו, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת; \nוְהַשֵּׁנִי, פָּסוּל וְאֵין בּוֹ כָרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת.  \nנִטַּמָּאת אַחַת מִן הַחַלּוֹת, \nאוֹ אֶחָד מִן הַסְּדָרִים, \nרְבִּי יוּדָה אוֹמֵר: \nשְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרִיפָה, \nשֶׁאֵין קָרְבָּן צִבּוּר חָלוּק.  \nוַחֲכָמִים אוֹמְרִים: \nהַטָּמֵא כְטֻמְאָתוֹ, \nוְהַטָּהוֹר יֵאָכֵל. \n",
+            "<small>ג</small>\nהַתּוֹדָה מְפַגֶּלֶת אֶת הַלֶּחֶם, \nוְהַלֶּחֶם אֵינוּ מְפַגֵּל אֶת הַתּוֹדָה.  \nכֵּיצַד? \nהַשּׁוֹחֵט אֶת הַתּוֹדָה לֹאכַל מִמֶּנָּה לְמָחָר, \nהִיא וְהַלֶּחֶם מְפֻגָּלִין.  \nלֹאכַל מִן הַלֶּחֶם לְמָחָר, \nהַלֶּחֶם מְפֻגָּל, \nוְהַתּוֹדָה אֵינָה מְפֻגֶּלֶת.  \n\n<small>ד</small>\nהַכְּבָשִׂים מְפַגְּלִים אֶת הַלֶּחֶם, \nוְהַלֶּחֶם אֵינוּ מְפַגֵּל אֶת הַכְּבָשִׂים.  \nכֵּיצַד? \nהַשּׁוֹחֵט אֶת הַכְּבָשִׂים לֹאכַל מֵהֶן לְמָחָר, \nהֵן וְהַלֶּחֶם מְפֻגָּלִים.  \nלֹאכַל מִן הַלֶּחֶם לְמָחָר, \nהַלֶּחֶם מְפֻגָּל, \nוְהַכְּבָשִׂים אֵינָן מְ��ֻגָּלִין. \n",
+            "<small>ה</small>\nהַזֶּבַח מְפַגֵּל אֶת הַנְּסָכִים, \nמִשֶּׁקָּדְשׁוּ בַכֶּלִי.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nהַנְּסָכִים אֵינָן מְפַגְּלִין אֶת הַזֶּבַח.  \nכֵּיצַד? \nהַשּׁוֹחֵט אֶת הַזֶּבַח לֹאכַל מִמֶּנּוּ לְמָחָר, \nהוּא וּנְסָכָיו מְפֻגָּלִין.  \nלְהַקְרִיב נְסָכָיו לְמָחָר, \nהַנְּסָכִים מְפֻגָּלִין, \nוְהַזֶּבַח אֵינוּ מְפֻגָּל. \n",
+            "<small>ו</small>\nפִּגֵּל בַּקֹּמֶץ, אֲבָל לֹא בַלְּבוֹנָה, \nבַּלְּבוֹנָה, אֲבָל לֹא בַקּמֶץ, \nרְבִּי מֵאִיר אוֹמֵר: \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין בּוֹ כָרֵת, \nעַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר.  \nמוֹדִים חֲכָמִים לִרְבִּי מֵאִיר \nבְּמִנְחַת חוֹטֵא, וּבְמִנְחַת קְנָאוֹת, \nשֶׁאִם פִּגֵּל בַּקֹּמֶץ, \nשֶׁהוּא פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, \nשֶׁהַקֹּמֶץ הוּא מַתִּיר.  \n\n<small>ז</small>\nשָׁחַט אֶחָד מִן הַכְּבָשִׂים לֹאכַל שְׁתֵּי חַלּוֹת לְמָחָר, \nהִקְטִיר אֶחָד מִן הַבַּזִּכִּים לֹאכַל שְׁתֵּי סְדָרִים לְמָחָר, \nרְבִּי מֵאִיר אוֹמֵר: \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין בּוֹ כָרֵת, \nעַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר.  \nשָׁחַט אֶחָד מִן הַכְּבָשִׂים לֹאכַל מִמֶּנּוּ לְמָחָר, \nהוּא פִּגּוּל, וַחֲבֵרוֹ כָשֵׁר;  \nלֹאכַל מֵחֲבֵרוֹ לְמָחָר, \nשְׁנֵיהֶן כְּשֵׁרִין. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַקּוֹמֵץ אֶת הַמִּנְחָה, \nלֹאכַל דָּבָר שֶׁאֵין דַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, \nכָּשֵׁר.  \nרְבִּי אֱלִיעֶזֶר פּוֹסֵל.  \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nפָּחוּת מִכַּזַּיִת, כָּשֵׁר.  \nלֹאכַל כַּחֲצִי זַיִת, וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n",
+            "<small>ב</small>\nלֹא יָצַק, לֹא בָלַל, לֹא פָתַת, לֹא מָלַח, \nלֹא הֵנִיף, לֹא הִגִּישׁ, \nאוֹ שֶׁפִּתְּתָן פִּתִּים מְרֻבּוֹת וְלֹא מְשָׁחָן, \nכְּשֵׁרָה.  \nנִתְעָרַב קֻמְצָהּ בְּקֹמֶץ חֲבֶרְתָּהּ, \nבְּמִנְחוֹת כֹּהֵן, \nוּמִנְחַת נְסָכִים, \nכְּשֵׁרָה.  \nרְבִּי יְהוּדָה אוֹמֵר: \nמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nפְּסוּלָה, \nשֶׁזּוֹ בוֹלְלָתָהּ רַכָּה, \nוְזוֹ בוֹלְלָתָהּ עָבָה, \nוְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ. \n",
+            "<small>ג</small>\nשְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמָצוּ, \nוְנִתְעָרְבוּ זוֹ בָזוֹ, \nאִם יָכוֹל לִקְמוֹץ זוֹ בִפְנֵי עַצְמָהּ וְזוֹ בִפְנֵי עַצְמָהּ, \nכְּשֵׁרוֹת, \nוְאִם לָאו, פְּסוּלוֹת.  \nקֹמֶץ שֶׁנִּתְעָרַב בְּמִנְחָה שֶׁלֹּא נִקְמָצָה, \nלֹא יַקְטִיר.  \nוְאִם הִקְטִיר, \nזוֹ שֶׁנִּקְמָצָה עָלָת לַבְּעָלִים, \nוְזוֹ שֶׁלֹּא נִקְמָצָה, לֹא עָלָת לַבְּעָלִים.  &lt;וְזֶה&gt;\nנִתְעָרַב קֻמְצָהּ בְּשִׁירֶיהָ, \nאוֹ בִשְׁיָרֶיהָ שֶׁלַּחֲבֶרְתָּהּ, \nלֹא יַקְטִיר.  \nוְאִם הִקְטִיר, עָלָת לַבְּעָלִים.  \n\n<small>ד</small>\nנִטַּמָּא הַקֹּמֶץ וְהִקְרִיבוֹ, \nהַצִּיץ מְרַצֶּה.  \nיָצָא וְהִקְרִיבוֹ, \nאֵין הַצִּיץ מְרַצֶּה, \nשֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא \nוְאֵינוּ מְרַצֶּה עַל הַיּוֹצֵא. \n",
+            "\n<small>ה</small>\nנִטַּמּוּ שִׁירֶיהָ, \nנִשְׂרְפוּ שִׁירֶיהָ, \nאָבְדוּ שִׁיר��יהָ, \nכְּמִדַּת רְבִּי אֱלִיעֶזֶר, \nכְּשֵׁרָה, \nוּכְמִדַּת רְבִּי יְהוֹשֻׁעַ, \nפְּסוּלָה.  \nשֶׁלֹּא בִכְלֵי שָׁרֵת, \nפְּסוּלָה.  \nרְבִּי שִׁמְעוֹן מַכְשִׁיר.  \nהִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה. \n",
+            "<small>ו</small>\nהַקֹּמֶץ, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ.  \nעִשָּׂרוֹן, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ.  \nהַיַּיִן, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ.  \nהַשֶּׁמֶן, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ.  \nהַסֹּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה.  \nהַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה. \n",
+            "[<small>ז</small>]\nשְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים מְעַכְּבִים זֶה אֶת זֶה.  \nשְׁנֵי כִבְשֵׂי עֲצֶרֶת מְעַכְּבִים זֶה אֶת זֶה.  \nשְׁתֵּי חַלּוֹת מְעַכְּבִים זֶה אֶת זֶה.  \nשְׁנֵי סְדָרִים מְעַכְּבִים זֶה אֶת זֶה.  \nשְׁנֵי בָזִכִּים מְעַכְּבִים זֶה אֶת זֶה.  \nהַסְּדָרִים וְהַבָּזִכִּים מְעַכְּבִים זֶה אֶת זֶה.  \n\n<small>ח</small>\nשְׁנֵי מִינִים שֶׁבַּנָּזִיר, \nשְׁלֹשָׁה שֶׁבַּפָּרָה, \nאַרְבָּעָה שֶׁבַּתּוֹדָה, \nאַרְבָּעָה שֶׁבַּלּוּלָב, \nאַרְבָּעָה שֶׁבִּמְצֹרָע, \nמְעַכְּבִים זֶה אֶת זֶה.  \nשֶׁבַע הַזָּיוֹת שֶׁבַּפָּרָה מְעַכְּבוֹת זוֹ אֶת זוֹ.  \nשֶׁבַע הַזָּיוֹת שֶׁעַל בֵּין הַבַּדִּים, \nשֶׁעַל הַפָּרֹכֶת, שֶׁעַל מִזְבַּח הַזָּהָב, \nמְעַכְּבוֹת זוֹ אֶת זוֹ. \n",
+            "[<small>ט</small>]\nשִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה.  \nשִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה.  \nשְׁתֵּי פָרָשׁוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ. \nאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן.  \nאַרְבַּע פָּרָשׁוֹת שֶׁבַּתְּפִלִּים מְעַכְּבוֹת זוֹ אֶת זוֹ. \nאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן.  \nאַרְבַּע צִיצָיוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, \nשֶׁבְּאַרְבַּעְתָּן מִצְוָה אַחַת.  \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nאַרְבַּעְתָּן אַרְבַּע מִצְווֹת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַתְּכֵלֶת אֵינָה מְעַכֶּבֶת אֶת הַלָּבָן, \nוְהַלָּבָן אֵינוּ מְעַכֵּב אֶת הַתְּכֵלֶת.  \nתְּפִלָּה שֶׁלַּיָּד אֵינָה מְעַכֶּבֶת שֶׁלְּרֹאשׁ, \nוְשֶׁלְּרֹאשׁ אֵינָה מְעַכֶּבֶת שֶׁלַּיָּד.  \nהַסֹּלֶת וְהַשֶּׁמֶן אֵינָן מְעַכְּבִין אֶת הַיַּיִן, \nוְלֹא הַיַּיִן מְעַכְּבָן.  \nהַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן מְעַכְּבוֹת זוֹ אֶת זוֹ. \n",
+            "<small>ב</small>\nהַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִים זֶה אֶת זֶה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאִם הָיוּ לָהֶן פָּרִים, &lt;הָיה&gt;\nוְלֹא הָיוּ לָהֶן נְסָכִים, \nיָבִיאוּ פַר אֶחָד וּנְסָכָיו, \nוְאַל יִקְרְבוּ כֻלָּם בְּלֹא נְסָכִים. \n",
+            "<small>ג</small>\nהַפָּר וְהָאַיִל וְהַכֶּבֶשׂ וְהַשָּׂעִיר, \nאֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, \nוְלֹא הַלֶּחֶם מְעַכְּבָן.  \nהַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, \nוְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nאָמַר שִׁמְעוֹן בֶּן נָנָס: \nלֹא כִי, אֶלָּא כְבָשִׂים מְעַכְּבִים אֶת הַלֶּחֶם, \nוְהַלֶּחֶם אֵינוּ מְעַכֵּב אֶת הַכְּבָשִׂים, \nשֶׁכֵּן מָצִינוּ, \nשֶׁכְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, \nקָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם. \nאַף כָּאן, \nיַקְרִיבוּ כְבָשִׂים בְּלֹא לֶחֶם.  \n\n<small>ד</small>\nאָמַר רְבִּי שִׁמְעוֹן: \nהֲלָכָה כְדִבְרֵי בֶן נָנָס, \nאֲבָל אֵין הַטַּעַם כִּדְבָרָיו, \nשֶׁכָּל הָאָמוּר בְּחֻמַּשׁ פְּקוּדִים קָרֵב בַּמִּדְבָּר, \nוְהָאָמוּר בְּתוֹרַת כֹּהֲנִים לֹא קָרַב בַּמִּדְבָּר. \nמִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ.  \nמִפְּנֵי מָה אֲנִי אוֹמֵר 'יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם'? \nשֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן. \nלֹא לֶחֶם וְלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ. \n",
+            "<small>ה</small>\nהַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, \nוְלֹא מוּסָפִין מְעַכְּבִין אֶת הַתְּמִידִים, \nוְלֹא מוּסָפִין מְעַכְּבִין זֶה אֶת זֶה.  \nלֹא הִקְרִיבוּ כֶבֶשׁ בַּבֹּקֶר, \nיַקְרִיבוּ בֵין הָעַרְבַּיִם.  \nאָמַר רְבִּי שִׁמְעוֹן: \nאֶמָּתַי? \nבִּזְמַן שֶׁהֵן אֲנוּסִין אוֹ שׁוֹגְגִין, \nאֲבָל אִם הָיוּ מְזִידִין, \nלֹא הִקְרִיבוּ כֶבֶשׁ בַּבֹּקֶר, \nלֹא יַקְרִיבוּ בֵין הָעַרְבַּיִם.  \n\n<small>ו</small>\nלֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, \nיַקְטִירוּ בֵין הָעַרְבַּיִם.  \nאָמַר רְבִּי שִׁמְעוֹן: \nוְכֻלָּהּ הָיְתָה קְרֵבָה בֵין הָעַרְבַּיִם, \nשֶׁאֵין מְחַנְּכִים אֶת מִזְבַּח הַזָּהָב \nאֶלָּא בִקְטֹרֶת הַסַּמִּים, \nוְלֹא אֶת מִזְבַּח הָעוֹלָה \nאֶלָּא בְתָמִיד שֶׁלַּשַּׁחַר, \nוְלֹא אֶת הַשֻּׁלְחָן \nאֶלָּא בְלֶחֶם הַפָּנִים בַּשַּׁבָּת, \nוְלֹא אֶת הַמְּנוֹרָה \nאֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵין הָעַרְבַּיִם. \n",
+            "<small>ז</small>\nחֲבִתֵּי כֹהֵן גָּדוֹל לֹא הָיוּ בָאוֹת חֶצְיָם, \nאֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם וְחוֹצֵהוּ, \nוּמַקְרִיב מַחְצָה בַבֹּקֶר וּמַחְצָה בֵין הָעַרְבַּיִם.  \nוְכֹהֵן שֶׁהִקְרִיב מַחְצָה בַשַּׁחֲרִית, וּמֵת, \nוּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, \nלֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, \nוַחֲצִי עֶשְׂרוֹנוֹ שֶׁלָּרִאשׁוֹן, \nאֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם וְחוֹצֵהוּ, \nוּמַקְרִיב מַחְצָה, וּמַחְצָה אָבֵד.  \nנִמְצְאוּ שְׁנֵי חֲצָיִין קְרֵבִין, \nוּשְׁנֵי חֲצָיִים אוֹבְדִים.  \nלֹא מִנּוּ כֹהֵן אַחֵר, \nמִשֶּׁלְּמִי הָיְתָה קְרֵבָה? \nרְבִּי יְהוּדָה אוֹמֵר: \nמִשֶּׁלַּצִּבּוּר.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִשֶּׁלַּיּוֹרְשִׁין.  \nשְׁלֵמָה הָיְתָה קְרֵבָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, \nחוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה, \nוּשְׁתֵּי הַלֶּחֶם, \nשֶׁהֵן בָּאוֹת חָמֵץ.  \nרְבִּי מֵאִיר אוֹמֵר: \nשְׂאוֹר כַּזַּיִת בּוֹדֶה לָהֶם מִתּוֹכָן וּמְחַמְּצָן.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף הִיא אֵינָה מִן הַמְּחֻבָּר, \nאֶלָּא מֵבִיא אֶת הַשְּׂאוֹר, \nוְנוֹתֵן לְתוֹךְ הַמִּדָּה, \nוּמְמַלֵּא אֶת הַמִּדָּה.  \nאָמְרוּ לוֹ: \nאַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה. \n",
+            "<small>ב</small>\nכָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בַּפּוֹשְׁרִין, \nוּמְשַׁמְּרָן שֶׁלֹּא יַחְמִיצוּ.  \nוְאִם הֶחְמִיצוּ שִׁירֶיהָ, \nעוֹבֵר בְּ'לֹא תַעֲשֶׂה', שֶׁנֶּאֱמַר: (ויקרא ב,יא) \n\"כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיי, \nלֹא תֵעָשֶׂה חָמֵץ\".  \nוְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ. \n",
+            "<small>ג</small>\nיֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, \nשֶׁמֶן וְלֹא לְבוֹנָה, \nלְבוֹנָה וְלֹא שֶׁמֶן, \nלֹא שֶׁמֶן וְלֹא לְבוֹנָה.  \nאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה: \nמִנְחַת הַסֹּלֶת, \nוְהַמַּחֲבַת, \nוְהַמַּרְחֶשֶׁת, \nוְהַחַלּוֹת, \nוְהָרְקִיקִים, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nמִנְחַת גּוֹיִם, \nמִנְחַת נָשִׁים, \nמִנְחַת הָעֹמֶר.  \nמִנְחַת נְסָכִים טְעוּנָה שֶׁמֶן, \nוְאֵינָה טְעוּנָה לְבוֹנָה.  \nלֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, \nוְאֵינוּ טָעוּן שֶׁמֶן.  \nשְׁתֵּי הַלֶּחֶם, \nוּמִנְחַת חוֹטֵא, \nוּמִנְחַת קְנָאוֹת, \nאֵינָן טְעוּנוֹת לֹא שֶׁמֶן וְלֹא לְבוֹנָה. &lt;טְעון&gt;\n",
+            "[ד] &lt;ח&gt;\nוְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, \nוְעַל הַלְּבוֹנָה בִפְנֵי עַצְמָהּ.  \nנָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ; \nלְבוֹנָה, יְלַקְּטֶנָּה.  \nנָתַן שֶׁמֶן עַל שִׁירֶיהָ, \nאֵינוּ עוֹבֵר בְּ'לֹא תַעֲשֶׂה'.  \nנָתַן כֶּלִי עַל גַּבֵּי כֶלִי, \nלֹא פְסָלָהּ. \n",
+            "<small>ה</small>\nיֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, \nתְּנוּפָה וְלֹא הַגָּשָׁה, \nהַגָּשָׁה וּתְנוּפָה, \nלֹא תְנוּפָה וְלֹא הַגָּשָׁה.  \nאֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה: \nמִנְחַת הַסֹּלֶת, \nוְהַמַּחֲבַת, \nוְהַמַּרְחֶשֶׁת, \nוְהַחַלּוֹת, \nוְהָרְקִיקִין, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת גּוֹיִם, \nוּמִנְחַת נָשִׁים, \nוּמִנְחַת חוֹטֵא.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, \nאֵין בָּהֶן הַגָּשָׁה, \nמִפְּנֵי שֶׁאֵין בָּהּ תְּנוּפָה, \nוְכָל שֶׁאֵין בָּהּ תְּנוּפָה, \nאֵין בָּהּ הַגָּשָׁה. \n",
+            "[ו] &lt;י&gt;\nאֵלּוּ טְעוּנִים תְּנוּפָה וְאֵינָן טְעוּנִין הַגָּשָׁה: \nלֹג שֶׁמֶן שֶׁלִּמְצֹרָע וַאֲשָׁמוֹ, \nוְהַבִּכּוּרִין, \nדִּבְרֵי רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב ; \nוֶאֱמוּרֵי שַׁלְמֵי יָחִיד, \nוְחָזֶה וָשׁוֹק שֶׁלָּהֶן, \nאֶחָד אֲנָשִׁים, אֶחָד נָשִׁים, \nבְּיִשְׂרָאֵל, \nאֲבָל לֹא בָאֲחֵרִים; \nוּשְׁתֵּי הַלֶּחֶם, \nוּשְׁתֵּי כִבְשֵׂי עֲצֶרֶת.  \n\n<small>ז</small>\nכֵּיצַד הוּא עוֹשֶׂה? \nנוֹתֵן אֶת שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, \nוְהֶחָזֶה שׁוֹק לְמַעְלָה מֵהֶן, \nוּשְׁתֵּי כְלָיוֹת, יוֹתֶרֶת הַכָּבֵד לְמַעְלָה מֵהֶן.\nאִם יֵשׁ לֶחֶם, מַנִּיחַ אֶת הַלֶּחֶם, \nוּמַנִּיחַ שְׁתֵּי יָדָיו לְמַטָּן, \nוּמוֹלִיךְ וּמֵבִיא, \nוּמַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר: (שמות כט,כז) \n\"אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם\".  \nוּתְנוּפָה הָיְתָה בַמִּזְרָח, \nוְהַגָּשָׁה בַמַּעֲרָב, \nוּתְנוּפָה קוֹדֶמֶת לְהַגָּשׁוֹת.  \nמִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת \nטְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה.  \nלֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, \nלֹא תְנוּפָה וְלֹא הַגָּשָׁה. \n",
+            "<small>ח</small>\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁלֹשָׁה מִינִים טְעוּנִים שָׁלוֹשׁ מִצְוֹת, \nשְׁתַּיִם בְּכָל אֶחָד, וְהַשְּׁלִישִׁית אֵין בָּהֶן.  \nוְאֵלּוּ הֵן: \nזִבְחֵי שַׁלְמֵי יָחִיד, \nוְזִבְחֵי שַׁלְמֵי צִבּוּר, \nוַאֲשַׁם מְצֹרָע.  \nוְזִבְחֵי שַׁלְמֵי יָחִיד, \nטְעוּנִים סְמִיכָה חַיִּים, \nוּתְנוּפָה שְׁחוּטִים, \nוְאֵין בָּהֶן תְּנוּפָה חַיִּים.  \nזִבְחֵי שַׁלְמֵי צִבּוּר, \nטְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִין, \nוְאֵין בָּהֶן סְמִיכָה.  \nאֲשַׁם מְצֹרָע טָעוּן סְמִיכָה וּתְנוּפָה חַיִּים, \nוְאֵין בּוֹ תְנוּפָה שָׁחוּט. \n",
+            "<small>ט</small>\nהָאוֹמֵר \"עָלַי בַּמַּחֲבַת!\" \nלֹא יָבִיא בַּמַּרְחֶשֶׁת; \n\"בַּמַּרְחֶשֶׁת!\" לֹא יָבִיא בַּמַּחֲבַת.  \nמַה בֵּין מַחֲבַת לַמַּרְחֶשֶׁת? \nאֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, \nוְהַמַּחֲבַת אֵין לָהּ כִּסּוּי.  \nדִּבְרֵי רְבִּי יוֹסֵה הַגָּלִילִי.  \nרְבִּי נְחֶמְיָה בֶּן גַּמְלִיאֵל אוֹמֵר: \nמַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁין, \nמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁין. \n",
+            "<small>י</small>\n\"הֲרֵי עָלַי בַּתַּנּוּר!\" \nלֹא יָבִיא מַאֲפֵה כֻּפָּח וּמַאֲפֵה רְעָפִין, \nוּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם רָצָה, יָבִיא מַאֲפֵה כֻּפָּח.  \n\"הֲרֵי עָלַי מִנְחַת מַאֲפֵה\", \nלֹא יָבִיא מַחְצָה חַלּוֹת וּמַחְצָה רְקִיקִין. \nרְבִּי שִׁמְעוֹן מַתִּיר, \nמִפְּנֵי שֶׁהִיא קָרְבָּן אֶחָד. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאֵלּוּ מְנָחוֹת נִקְמָצוֹת וְשִׁירֵיהֶן לַכֹּהֲנִים: \nמִנְחַת הַסֹּלֶת, \nוְהַמַּחֲבַת, \nוְהַמַּרְחֶשֶׁת, \nוְהַחַלּוֹת, \nוְהָרְקִיקִין, \nוּמִנְחַת גּוֹיִם, \nוּמִנְחַת נָשִׁים, \nוּמִנְחַת הָעֹמֶר, \nוּמִנְחַת חוֹטֵא, \nוּמִנְחַת קְנָאוֹת.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִנְחַת חוֹטֵא שֶׁלַּכֹּהֲנִים נִקְמֶצֶת, \nוְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, \nוְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן. \n",
+            "<small>ב</small>\nמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nלַמִּזְבֵּחַ, וְאֵין בָּהֶן לַכֹּהֲנִים.  \nבָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים.  \nשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nלַכֹּהֲנִים, וְאֵין בָּהֶן לַמִּזְבֵּחַ.  \nבָּזֶה יִפָּה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ. \n",
+            "<small>ג</small>\nכָּל הַמְּנָחוֹת נֶעֱשׁוֹת בַּכֶּלִי, \nוּטְעוּנוֹת שָׁלוֹשׁ מַתְּנוֹת שֶׁמֶן: &lt;שְׁלֹשָׁה מַתָּנוֹת&gt;\nיְצִיקָה וּבְלִילָה, מַתַּן שֶׁמֶן בַּכֶּלִי קֹדֶם לַעֲשִׂיָּתָם.  \nחַלּוֹת, בּוֹלְלָן.  \nדִּבְרֵי רְבִּי.  \nוַחֲכָמִים אוֹמְרִים: \nסֹלֶת.  \nהַחַלּוֹת טְעוּנוֹת בְּלִילָה, \nוְהָרְקִיקִים מְשִׁחָה.  \nכֵּיצַד מוֹשְׁחָן? \nכְּמִין כִי. &lt;כִּי&gt;\nוּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים. \n",
+            "<small>ד</small>\nכָּל הַמְּנָחוֹת נֶעֱשׁוֹת בַּכֶּלִי, \nוּטְעוּנוֹת פְּתִיתָה.  \nמִנְחַת יִשְׂרָאֵל, \nכּוֹפֵל אֶחָד לִשְׁנַיִם, \nוּשְׁנַיִם לְאַרְבָּעָה וּמַבְדִּיל.  \nוּמִנְחַת כֹּהֲנִים, \nכּוֹפֵל אֶחָד לִשְׁנַיִם, \nוּשְׁנַיִם לְאַרְבָּעָה וְאֵינוּ מַבְדִּיל.  \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, מְכַפְּלָהּ.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, \nאֵין בָּהֶן פְּתִיתָה, \nמִפְּנֵי שֶׁאֵין בָּהֶן קְמִיצָה. \nוְכָל שֶׁאֵין בָּהֶן קְמִיצָה, \nאֵין בָּהֶם פְּתִיתָה. &lt;בָּהּ&gt; \nוְכֻלָּם פְּתִיתִין כַּזֵּיתִין. \n",
+            "<small>ה</small>\nכָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלֹשׁ מֵאוֹת שִׁיפָה, \nוַחֲמֵשׁ מֵאוֹת בְּעִיטָה.  \nשִׁיפָה וּבְעִיטָה בַחִטִּין.  \nרְבִּי יוֹסֵה אוֹמֵר: \nאַף בַּבָּצֵק.  \nכָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, \nחוּץ מִלֶּחֶם הַפָּנִים, \nוַחֲבִתֵּי כֹהֵן גָּדוֹל, \nשֶׁהֵן בָּאוֹת שְׁתֵּים עֶשְׂרֵה.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nרְבִּי מֵאִיר אוֹמֵר: \nכֻּלָּם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, \nחוּץ מֵחַלּוֹת הַתּוֹדָה וְהַנְּזִירוּת, \nשֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר. \n",
+            "<small>ו</small>\nהָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלֹשׁ סְאִים.  \nשְׁתֵּי הַלֶּחֶם, \nשְׁנֵי עֶשְׂרוֹנוֹת מִשָּׁלֹשׁ סְאִים.  \nלֶחֶם הַפָּנִים, \nעֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנוֹת מֵעֶשְׂרִים וְאַרְבָּעָה סְאִים. \n",
+            "<small>ז</small>\nהָעֹמֶר הָיָה מְנֻפֶּה בִשְׁלֹשׁ עֶשְׂרֵה נָפָה. \nשְׁתֵּי הַלֶּחֶם, בִּשְׁתֵּים עֶשְׂרֵה; \nלֶחֶם הַפָּנִים, בְּאַחַת עֶשְׂרֵה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא הָיָה לָהּ קִצְבָה, \nאֶלָּא סֹלֶת מְנֻפָּה כָל צָרְכָהּ הָיָה מֵבִיא, &lt;מְנֻפֶּה&gt;\nשֶׁנֶּאֱמַר: (ויקרא כד, ה-ו) \n\"וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, \nשְׁתֵּים עֶשְׂרֵה חַלּוֹת, \nשְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת. \nוְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת\",\nשֶׁתְּהֵא מְנֻפָּה כָל צָרְכָּהּ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַתּוֹדָה הָיְתָה בָאָה חָמֵשׁ סְאִים יְרוּשַׁלְמִיּוֹת, \nשֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת. \nשְׁתֵּי אֵיפוֹת, הָאֵיפָה שָׁלוֹשׁ סְאִים, \nעֶשְׂרִים עִשָּׂרוֹן, \nעֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה.  \nעֲשָׂרָה לֶחָמֵץ, עִשָּׂרוֹן לַחַלָּה.  \nוַעֲשָׂרָה לַמַּצָּה, וּבַמַּצָּה שְׁלֹשֶׁת מִינִים: \nחַלּוֹת וּרְקִיקִין וּרְבוּכָה. \nנִמְצְאוּ שְׁלֹשָׁה עֶשְׂרוֹנוֹת וְשָׁלֹשׁ לְכָל מִין, \nוְשָׁלֹשׁ חַלּוֹת לָעִשָּׂרוֹן.  \n\n<small>ב</small>\nבְּמִדָּה יְרוּשַׁלְמִית הָיוּ שְׁלֹשִׁים קַב, \nחֲמִשָּׁה עָשָׂר לֶחָמֵץ, וַחֲמִשָּׁה עָשָׂר לַמַּצָּה.  \nחֲמִשָּׁה עָשָׂר לֶחָמֵץ, קַב וּמַחְצָה לַחַלָּה.  \nוַחֲמִשָּׁה עָשָׂר לַמַּצָּה, וּבַמַּצָּה שְׁלֹשֶׁת מִינִים: \nחַלּוֹת וּרְקִיקִין וּרְבוּכָה.  \nנִמְצְאוּ [חֲמֵשֶׁת] קַבִּין לְכָל מִין, \nוּשְׁתֵּי חַלּוֹת לַקַּב. \n",
+            "<small>ג</small>\nהַמִּלּוּאִים הָיָה בָא כְמַצָּה שֶׁבַּתּוֹדָה: \nחַלּוֹת וּרְקִיקִין וּרְבוּכָה.  \nהַנְּזִירוּת הָיְתָה בָאָה \nשְׁתֵּי יָדוֹת כְּמַצָּה שֶׁבַּתּוֹדָה: \nחַלּוֹת וּרְקִיקִים, וְאֵין בָּהּ רְבוּכָה; \nוַעֲשֶׂרֶת קַבִּים יְרוּשַׁלְמִיִּים, \nשֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנוֹת וְעַדְוַיִם.  \n\n<small>ד</small>\nמִכֻּלָּם הָיָה נוֹטֵל אֶחָד מֵעֲשָׂרָה תְרוּמָה, \nשֶׁנֶּאֱמַר: (ויקרא ז,יד) \n\"וְהִקְרִיב מִמֶּנּוּ אֶחָד מִכָּל קָרְבָּן תְּרוּמָה לַיי\", \n\"אֶחָד\", שֶׁלֹּא יִטֹּל פָּרוּס; \n\"מִכָּל קָרְבָּן\", שֶׁיְּהוּא כָל הַקָּרְבָּנוֹת שָׁוִים, \nזֶה שֶׁלֹּא יִטֹּל מִקָּרְבָּן לַחֲבֵרוֹ.  \n\"לַכֹּהֵן הַזּרֵק אֶת דַּם הַשְּׁלָמִים לוֹ יִהְיֶה\", \nוְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. \n",
+            "<small>ה</small>\nהַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, \nוְלַחְמָהּ חוּץ לַחוֹמָה, \nלֹא קָדַשׁ הַלֶּחֶם.  \nשְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, \nאֲפִלּוּ קָרְמוּ כֻלָּם חוּץ מֵאֶחָד מֵהֶן, \nלֹא קָדַשׁ הַלֶּחֶם.  \nשְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, \nקָדַשׁ הַלֶּחֶם.  \nשְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, \nלֹא קָדַשׁ הַלֶּחֶם.  \nשְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nקָדַשׁ. \nוַחֲכָמִים אוֹמְרִים: \nלֹא קָדַשׁ.  \nשְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, \nוְכֵן אֵיל הַמִּלּוּאִים, \nוְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nלֹא קָדַשׁ הַלֶּחֶם. \n",
+            "<small>ו</small>\nנְסָכִים שֶׁקָּדְשׁוּ בַכֶּלִי וְנִמְצָא זֶבַח פָּסוּל: \nאִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקָּרְבוּ עִמּוֹ; \nוְאִם לָאו, יִפָּסְלוּ בַלִּינָה.  \nוְלַד תּוֹדָה וּתְמוּרָתָהּ, \nוְהַמַּפְרִישׁ אַחֵר תַּחְתֶּיהָ, \nאֵינָה טְעוּנָה לֶחֶם, \nשֶׁנֶּאֱמַר: (ויקרא ז,יב) \n\"וְהִקְרִיב עַל זֶבַח הַתּוֹדָה\". \nהַתּוֹדָה טְעוּנָה לֶחֶם, \nלֹא וַלְדָהּ וְלֹא חֲלִיפָתָהּ, \nוְלֹא תְמוּרָתָהּ טְעוּנִין לֶחֶם. \n",
+            "<small>ז</small>\nהָאוֹמֵר: \n\"הֲרֵי עָלַי תּוֹדָה!\" \nיָבִיא הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַחֻלִּין.  \n\"תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר\", \nיָבִיא לַחְמָהּ מִן הַחֻלִּין.  \n\"וְהַתּוֹדָה מִן הַמַּעֲשֵׂר וְלַחְמָהּ מִן הַחֻלִּין\", \nיָבִיא הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר.  \nלֹא יָבִיא מֵחִטֵּי מַעֲשֵׂר שֵׁנִי, \nאֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי. \n",
+            "<small>ח</small>\nמְנַיִן לָאוֹמֵר: \n\"הֲרֵי עָלַי תּוֹדָה\", \nלֹא יָבִיא אֶלָּא מִן הַחֻלִּין? \nשֶׁנֶּאֱמַר: (דברים טז,ב) \n\"וְזָבַחְתָּ פֶסַח לַיי אֱלהֶיךָ צֹאן וּבָקָר\", \nוַהֲלֹא אֵין הַפֶּסַח אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים? \nאִם כֵּן, לָמָּה נֶאֱמַר \"צֹאן וּבָקָר\"? \nאֶלָּא לְהַקִּישׁ כָּל הַבָּא מִן הַצֹּאן וּמִן הַבָּקָר בַּפֶּסַח: \nמַה פֶּסַח, שֶׁהוּא בָא חוֹבָה, \nאֵינוּ בָא אֶלָּא מִן הַחֻלִּין, \nאַף כָּל דָּבָר שֶׁהוּא בָּא בְחוֹבָה, \nאֵינוּ בָא אֶלָּא מִן הַחֻלִּין. \n\"הֲרֵי עָלַי שְׁלָמִים!\" \nהוֹאִיל וְהֵן בָּאִים חוֹבָה, \nאֵינָן בָּאִים אֶלָּא מִן הַחֻלִּין.  \nהַנְּסָכִים בְּכָל מָקוֹם, \nאֵינָן בָּאִים אֶלָּא מִן הַחֻלִּין. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד \nבָּאִין מֵהָאָרֶץ, וּמִחוּצָה לָאָרֶץ, \nמִן הֶחָדָשׁ, וּמִן הַיָּשָׁן, \nחוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, \nשֶׁאֵינָן בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ.  \n\n<small>ב</small>\nוְכֻלָּם אֵינָן בָּאִין אֶלָּא מִן הַמֻּבְחָר.  \nוְאֵי זֶה הוּא מֻבְחָר? \nמִכְמָס וְזוֹנִיחָה אַלְפָּא לַסֹּלֶת. &lt;מכמס וזוניחה&gt; \nשְׁנִיָּה לָהֶם חֲפָרַיִם בַּבִּקְעָה.  \nכָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, \nאֶלָּא מִכָּן הָיוּ מְבִיאִין. \n",
+            "<small>ג</small>\nאֵין מְבִיאִין, \nלֹא מִבֵּית הַזְּבָלִים, \nוְלֹא מִבֵּית הַשְּׁלָחִים, \nוְלֹא מִבֵּית הָאִילָן; \nוְאִם הֵבִיא כָשֵׁר.  \nכֵּיצַד הוּא עוֹשֶׂה? \nנָרָהּ שָׁנָה רִאשׁוֹנָה, \nהַשְּׁנִיָּה זוֹרְעָהּ קֹדֶם לַפֶּסַח שִׁבְעִים יוֹם, \nוְהִיא עוֹשָׂה סֹלֶת מְרֻבָּה.  \nכֵּיצַד הוּא בוֹדֵק? \nהַגִּזְבָּר מַכְנִיס יָדוֹ לְתוֹכָהּ. \nעָלָה בָהּ אָבָק, פְּסוּלָה, \nעַד שֶׁיְּנַפֶּנָּה.  \nוְאִם הִתְלִיעָה, פְּסוּלָה. \n",
+            "<small>ד</small>\nהַתְּקוֹעָה אַלְפָא לַשֶּׁמֶן.  \nאַבָּא שָׁאוּל אוֹמֵר: \nשְׁנִיָּה לָהּ רֵגָב בְּעֵבֶר הַיַּרְדֵּן.  \nכָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, \nאֶלָּא מִכָּן הָיוּ מְבִיאִין.  \n\n<small>ה</small>\nאֵין מְבִיאִין, \nלֹא מִבֵּית הַזְּבָלִים, \nוְלֹא מִבֵּית הַשְּׁלָחִים, \nוְלֹא מִמַּה שֶּׁנִּזְ��ַע בֵּינֵיהֶן. &lt;מִמָּה שֶׁנִּזְרַע&gt;\nוְאִם הֵבִיא כָשֵׁר.  \nאֵין מְבִיאִין אַנְפּוֹקִינוֹן, \nוְאִם הֵבִיא פָסוּל.  \nאֵין מְבִיאִין מִן הַגַּרְגֵּרִים שֶׁנּוֹשְׁרוּ בַּמַּיִם, \nוְלֹא מִן הַכְּבוּשִׁים, \nוְלֹא מִן הַשְּׁלוּקִים, \nוְאִם הֵבִיא, פָּסוּל. \n",
+            "<small>ו</small>\nשְׁלֹשָׁה זֵיתִים, \nוּבָהֶן שְׁלֹשָׁה שְׁלֹשָׁה שְׁמָנִים.  \nהַזַּיִת הָרִאשׁוֹן, \nמְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת, \nוְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nסְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. \nטָעַן בַּקּוֹרָה. \nרְבִּי יוּדָה אוֹמֵר: \nבָּאֲבָנִים, זֶה שֵׁנִי.  \nחָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי.  \nהָרִאשׁוֹן לִמְנוֹרָה, \nוְהַשְּׁאָר לִמְנָחוֹת.  \n\n<small>ז</small>\nהַזַּיִת הַשֵּׁנִי, \nמְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, \nוְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nסְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן.  \nטָעַן בַּקּוֹרָה, \nרְבִּי יְהוּדָה אוֹמֵר: \nבָּאֲבָנִים, זֶה שֵׁנִי.  \nחָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי.  \nהָרִאשׁוֹן לִמְנוֹרָה, \nוְהַשְּׁאָר לִמְנָחוֹת.  \n\n<small>ח</small>\nהַזַּיִת הַשְּׁלִישִׁי: \nעוֹטְנוֹ בַבַּיִת עַד שֶׁיִּלָּקֶה, \nוּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, \nוְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nסְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן.  \nטָעַן בַּקּוֹרָה, \nרְבִּי יוּדָה אוֹמֵר: \nבָּאֲבָנִים, זֶה שֵׁנִי.  \nחָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי.  \nהָרִאשׁוֹן לִמְנוֹרָה, \nוְהַשְּׁאָר לִמְנָחוֹת.  \n",
+            "<small>ט</small>\nהָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ.  \nהַשֵּׁנִי שֶׁבָּרִאשׁוֹן, הָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִים.  \nהַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן, הַשֵּׁנִי שֶׁבַּשֵּׁנִי, \nהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִים.  \nוְהַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי, וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִים.  \nהַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ.  \n\n<small>י</small>\nאַף הַמְּנָחוֹת, \nהָיוּ בַדִּין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זַךְ: \nמָה, אִם הַמְּנוֹרָה, שֶׁאֵינָה אֲכִילָה, \nטְעוּנָה שֶׁמֶן זַיִת זַךְ, \nמְנָחוֹת, שֶׁהֵן לַאֲכִילָה, \nאֵינוּ דִין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זַךְ? \nשֶׁנֶּאֱמַר: (שמות כז,כ) \n\"זָךְ כָּתִית לַמָּאוֹר\", לֹא זַךְ כָּתִית לִמְנָחוֹת. \n",
+            "<small>יא</small>\nמְנַיִן הָיוּ מְבִיאִין אֶת הַיַּיִן? \nקְרוּחַיִם וַעֲטוֹלַיִם אַלְפָה לַיַּיִן.  \nשְׁנִיָּה לָהֶם בֵּית רִמָּה וּבֵית לָבָן בָּהָר, \nוּכְפַר סִגְנָה בַבִּקְעָה.  \nכָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, \nאֶלָּא מִכָּן הָיוּ מְבִיאִין.  \n\n<small>יב</small>\nאֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים וְלֹא מִבֵּית הַשְּׁלָחִים, \nוְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן, \nוְאִם הֵבִיא, כָּשֵׁר.  \nאֵין מְבִיאִין יָשָׁן.  \nדִּבְרֵי רְבִּי.  \nוַחֲכָמִים מַכְשִׁירִין.  \nאֵין מְבִיאִין לֹא מָתוֹק, \nוְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל, \nוְאִם הֵבִיא פָסוּל.  \nאֵין מְבִיאִין מִן הַדָּלִיּוֹת, \nאֶלָּא מִן הָרוֹגְלִיּוֹת, \nמִן הַכְּרָמִים הָעֲבוּדִים. \n",
+            "<small>יג</small>\nלֹא הָיוּ כוֹנְסִין אוֹתוֹ בַחֲצָבִים גְּדוֹלִים, \nאֶלָּא בְחָבִיּוֹת קְטַנּוֹת.  \nוְאֵינוּ מְמַלֵּא חָבִית עַד פִּיהָ, \nכְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף.  \nאֵינוּ מֵבִיא לֹא מִפִּיהָ, מִפְּנֵי הַקַּמְחוֹן, \nוְלֹא מִשּׁוּלֶיהָ, מִפְּנֵי הַשְּׁמָרִין, \nאֶלָּא מֵבִיא שְׁלִישָׁהּ מֵאֶמְצָעָהּ.  \nכֵּיצַד הוּא בוֹדֵק? \nהַגִּזְבָּר יוֹשֵׁב וְהַקָּנֶה בְיָדוֹ, \nזָרַק אֶת הַגִּיד וְהִקִּישׁ בַּקָּנֶה.  \nרְבִּי יוֹסֵה בִרְבִּי יְהוּדָה אוֹמֵר: \nיַיִן שֶׁעָלָה בוֹ קִמְחוֹן, פָּסוּל, \nשֶׁנֶּאֱמַר: (במדבר כח,יט) \n\"תְּמִימִם יִהְיוּ לָכֶם וּמִנְחָתָם\", \n\"תְּמִימִם יִהְיוּ לָכֶם וְנִסְכֵּיהֶם\". \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nשְׁתֵּי מִדּוֹת שֶׁלַּיָּבֵשׁ הָיוּ בַמִּקְדָּשׁ: \nעִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן.  \nרְבִּי מֵאִיר אוֹמֵר: \nעִשָּׂרוֹן [וְעִשָּׂרוֹן] וַחֲצִי עִשָּׂרוֹן.  \nעִשָּׂרוֹן מָה הָיָה מְשַׁמֵּשׁ? \nשֶׁבּוֹ הָיָה מוֹדֵד כָּל הַמְּנָחוֹת.  \nלֹא הָיָה מוֹדֵד, \nלֹא בְשֶׁלִּשְׁלֹשָׁה לַפָּר, &lt;בְשְׁלֹשָׁה&gt;\nוְלֹא בְשֶׁלִּשְׁנַיִם לָאַיִל, \nאֶלָּא מוֹדְדִן עֶשְׂרוֹנוֹת.  \nחֲצִי עִשָּׂרוֹן מָה הָיָה מְשַׁמֵּשׁ? \nשֶׁבּוֹ הָיָה חוֹלֵק מִנְחַת כֹּהֵן גָּדוֹל, \nמַחְצָה בַבֹּקֶר, מַחְצָה בֵין הָעַרְבַּיִם. \n",
+            "<small>ב</small>\nשֶׁבַע מִדּוֹת שֶׁלַּלַּח הָיוּ בַמִּקְדָּשׁ: \nהִין, \nוַחֲצִי הַהִין, \nוּשְׁלִישִׁית הַהִין, \nוּרְבִיעִית הַהִין, \nלֹג, \nוַחֲצִי לֹג, \nוּרְבִיעִית.  \nרְבִּי אֶלְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: \nשְׁנָתוֹת הָיוּ לַהִין: \nעַד כָּן לַפָּר, \nעַד כָּן לָאַיִל, \nעַד כָּן לַכֶּבֶשׁ.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא הָיָה שָׁם הִין, \nאֶלָּא מִדָּה יְתֵרָה שֶׁלַּלֹּג וּמַחְצָה הָיָה שָׁם, \nשֶׁבּוֹ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, \nלֹג וּמַחְצָה בַבֹּקֶר, \nוְלֹג וּמַחְצָה בֵין הָעַרְבַּיִם. \n",
+            "<small>ג</small>\nרְבִיעִית מָה הָיְתָה מְשַׁמֶּשֶׁת? \nרְבִיעִית מַיִם שֶׁלִּמְצֹרָע, \nרְבִיעִית שֶׁמֶן לַנָּזִיר.  \nחֲצִי לֹג מָה הָיָה מְשַׁמֵּשׁ? \nחֲצִי לֹג מַיִם לַסּוֹטָה, \nחֲצִי לֹג שֶׁמֶן לַתּוֹדָה.  \nוּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת.  \nאֲפִלּוּ מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן, \nנוֹתֵן לָהּ שִׁשִּׁים לֹג.  \nרְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: \nאֲפִלּוּ מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן, \nאֵין לָהּ אֶלָּא לָגָּהּ, שֶׁנֶּאֱמַר: (ויקרא יד,כא) \n\"לְמִנְחָה וְלֹג שָׁמֶן\".  \nשִׁשָּׁה לַפָּר, \nאַרְבָּעָה לָאַיִל, \nשְׁלֹשָׁה לַכֶּבֶשׁ, \nוּשְׁלֹשָׁה וּמַחְצָה לַמְּנוֹרָה, \nמֵחֲצִי לֹג לְכָל נֵר. \n",
+            "<small>ד</small>\nמְעָרְבִין נִסְכֵּי פָרִים בְּנִסְכֵּי אֵילִים, \nנִסְכֵּי אֵילִים בְּנִסְכֵּי כְבָשִׂים, \nשֶׁלַּיָּחִיד בְּשֶׁלַּצִּבּוּר, \nשֶׁלְּיוֹם בְּשֶׁלָּאֶמֶשׁ.  \nאֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים.  \nאִם בְּלָלָן, אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, \nוְנִתְעָרְבוּ כְשֵׁרִין.  \nאִם עַד שֶׁלֹּא בָלַל, פָּסַל.  \nהַכֶּבֶשׁ הַבָּא עִם הָעֹמֶר, \nאַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, \nלֹא הָיוּ נְסָכָיו כְּפוּלִין. \n",
+            "<small>ה</small>\nכָּל מִדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ נִגְדָּשׁוֹת, \nחוּץ מִשֶּׁלְּכֹהֵן גָּדוֹל, \nשֶׁהָיָה גֶדְשָׁהּ בְּתוֹכָהּ.  \nמִדּוֹת הַלַּח, בִּרוּצֵיהֶן קֹדֶשׁ. &lt;מִדַּת&gt;\nמִדּוֹת הַיָּבֵשׁ, בִּרוּצֵיהֶן חֹל.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמִדּוֹת הַלַּח, קֹדֶשׁ, &lt;מִדַּת&gt;\nלְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ; \nמִדּוֹת הַיָּבֵשׁ, חֹל, &lt;מִדַּת&gt;\nלְפִיכָךְ בֵּרוּצֵיהֶן חֹל.  \nרְבִּי יוֹסֵה אוֹמֵר: \nלֹא מִשֵּׁם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, \nוְהַיָּבֵשׁ אֵינוּ נֶעְכָּר. \n",
+            "<small>ו</small>\nכָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִים נְסָכִים, \nחוּץ מִן הַבְּכוֹר, וְהַמַּעְשֵׂר, וְהַפֶּסַח, \nוְהַחַטָּאת, וְהָאָשָׁם, \nאֶלָּא שֶׁחַטָּאתוֹ שֶׁלִּמְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים. \n",
+            "<small>ז</small>\nכָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶן סְמִיכָה, \nחוּץ מִן הַפָּר הַבָּא עַל כָּל הַמִּצְוֹת, \nוְשָׂעִיר הַמִּשְׁתַּלֵּחַ.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \n[אַף] שְׂעִירֵי עֲבוֹדָה זָרָה.  \n\n<small>ח</small>\nכָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, \nחוּץ מִן הַבְּכוֹר, וְהַמַּעֲשֵׂר, וְהַפֶּסַח.  \nוְהַיּוֹרֵשׁ סוֹמֵךְ, וּמֵבִיא נְסָכָיו, וּמֵמִיר. \n",
+            "<small>ט</small>\nהַכֹּל סוֹמְכִין, \nחוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nסוֹמֵא, וְנָכְרִי, \nוְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה.  \nוּסְמִיכָה, שִׁירֵי מִצְוָה, \nעַל הָרֹאשׁ בִּשְׁתֵּי הַיָּדַיִם.  \nוּבִמָקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, \nוְתֵכֶף לִסְמִיכָה שְׁחִיטָה. \n",
+            "<small>י</small>\nחֹמֶר בִּסְמִיכָה מִבַּתְּנוּפָה, \nוּבַתְּנוּפָה מִבַּסְּמִיכָה, \nשֶׁאֶחָד מֵנִיף לְכָל הַחוֹבְרִין, \nוְאֵין אֶחָד סוֹמֵךְ לְכָל הַחוֹבְרִין.  \nחֹמֶר בִּתְנוּפָה, \nשֶׁהַתְּנוּפָה נוֹהֶגֶת \nבְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, \nבַּחַיִּים וּבַשְּׁחוּטִים, \nבְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים, \nוּבְדָבָר שֶׁאֵין בּוֹ, \nמַה שֶּׁאֵין כֵּן בִּסְמִיכָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nהָעֹמֶר הָיָה בָא בַשַּׁבָּת מִשָּׁלֹשׁ סְאִים, \nוּבַחֹל, מֵחָמֵשׁ.  \nוַחֲכָמִים אוֹמְרִים: \nאֶחָד שַׁבָּת וְאֶחָד חֹל, \nמִשָּׁלֹשׁ הָיָה בָא.  \nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר: \nבַּשַּׁבָּת הָיָה נִקְצָר בַּיָּחִיד, \nוּבְמַגָּל אַחַת, וּבְקֻפָּה אַחַת; \nוּבַחֹל, בִּשְׁלֹשָׁה, \nוּבְשָׁלוֹשׁ קֻפּוֹת, וּבְשָׁלוֹשׁ מַגָּלוֹת.  \nוַחֲכָמִים אוֹמְרִים: \nאֶחָד שַׁבָּת וְאֶחָד הַחֹל, בִּשְׁלֹשָׁה, \nוּבְשָׁלֹשׁ קֻפּוֹת וּבְשָׁלוֹשׁ מַגָּלוֹת. \n",
+            "<small>ב</small>\nמִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב.  \nלֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, \nמְבִיאִין אוֹתוֹ מִכָּל מָקוֹם.  \nמַעֲשֶׂה שֶׁבָּא מִגַּנּוֹת צְרִיפִין, \nוּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר. \n",
+            "<small>ד</small>\nכֵּיצַד הָיוּ עוֹשִׂין? \nשְׁלוּחֵי בֵית דִּין יוֹצְאִין מֵעֶרֶב יוֹם טוֹב, \nוְעוֹשִׂין אוֹתוֹ כְרֵיכוֹת בִּמְחֻבָּר לַקַּרְקַע, \nכְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר.  \nכָל הָעֲיָרוֹת הַסְּמוּכוֹת לַשָּׁם מִתְכַּנְּסוֹת לַשָּׁם, \nכְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל.  \n\n<small>ה</small>\nכֵּיוָן שֶׁחֲשֵׁכָה, אָמַר לָהֶם: \n\"בָּא הַשֶּׁמֶשׁ?\" \nאוֹמְרִים \"הִין.\"  \n\"בָּא הַשֶּׁמֶשׁ?\" \nאוֹמְרִים \"הִין.\"  \n\"מַגָּל זוֹ?\" \nאוֹמְרִים \"הִין.\"  \n\"מַגָּל זוֹ?\" \nאוֹמְרִים \"הִין.\"  \n\"קֻפָּה זוֹ?\" \nאוֹמְרִים \"הִין.\"  \n\"קֻפָּה זוֹ?\" \nאוֹמְרִים \"הִין.\"  \nוּבַשַּׁבָּת אוֹמֵר לָהֶם: &lt;אוֹמְ' הִין&gt;\n\"שַׁבָּת זוֹ?\" \nאוֹמְרִים \"הִין.\"  \n\"שַׁבָּת זוֹ?\" \nאוֹמְרִים \"הִין.\"  \n\"אֶקְצֹר?\" \nאוֹמְרִים לוֹ \"קְצֹר!\" \n\"אֶקְצֹר?\" \nאוֹמְרִים לוֹ \"קְצֹר!\" \nשְׁלֹשָׁה פְעָמִים עַל כָּל דָּבָר וְדָבָר, \nוְהֵן אוֹמְרִין לוֹ: \n\"הִין, הִין, הִין.\" \n\n<small>ו</small>\nכָּל כָּךְ לָמָּה? \nמִפְּנֵי הַבֵּיתְסִין, שֶׁהָיוּ אוֹמְרִים לוֹ: \nאֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב. \n",
+            "<small>ז</small>\nקְצָרוּהוּ וּנְתָנוּהוּ לַקֻּפּוֹת, \nהֱבִיאוּהוּ לָעֲזָרָה, \nהָיוּ מְהַבְהֲבִין אוֹתוֹ בָאוּר, \nכְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nוּבַקּוֹלָחוֹת חוֹבְטִין אוֹתוֹ, \nכְּדֵי שֶׁלֹּא יִתְמָעֵךְ.  \n\n<small>ח</small>\nנְתָנוּהוּ לְאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, \nכְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלָּן. \nשְׁטָחוּהוּ בָעֲזָרָה וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ, &lt;שְׁחָטוּהוּ&gt;\nנְתָנוּהוּ לָרֵחַיִם שֶׁלַּגָּרוֹסוֹת, \nהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן, \nשֶׁהוּא מְנֻפֶּה מִשְּׁלָשׁ עֶשְׂרֵה נָפָה, \nוְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם.  \nוְחַיָּב בַּחַלָּה וּפָטוּר מִן הַמַּעַשְׂרוֹת.  \nרְבִּי עֲקִיבָה מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת.  \n\n<small>ט</small>\nבָּא לוֹ לְעִשָּׂרוֹן, \nנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, \nיָצַק וּבָלַל, \nוְהֵנִיף וְהִגִּישׁ, \nקָמַץ וְהִקְטִיר. \nוְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. \n",
+            "<small>י</small>\nמִשֶּׁקָּרַב הָעֹמֶר, \nיוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם \nשֶׁהוּא מָלֵא קֶמַח קָלִי, \nשֶׁלֹּא כִרְצוֹן חֲכָמִים.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nרְבִּי יְהוּדָה אוֹמֵר: \nכִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂין.  \nמִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד.  \nוְהָרְחוֹקִין מֻתָּרִין מֵחֲצוֹת הַיּוֹם וּלְהַלָּן.  \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, \nהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהֵא יוֹם הֶנֶף כֻּלּוֹ אָסוּר.  \nאָמַר רְבִּי יְהוּדָה: \nוַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, \nשֶׁנֶּאֱמַר: (ויקרא כג,יד) \n\"עַד עֶצֶם הַיּוֹם הַזֶּה\"? \nמִפְּנֵי מָה הָרְחוֹקִין מֻתָּרִין \nמֵחֲצוֹת הַיּוֹם וּלְהַלָּן? \nמִפְּנֵי שֶׁהֵן יוֹדְעִין, \nשֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ. \n",
+            "<small>יא</small>\nהָעֹמֶר הָיָה מַתִּיר בַּמְּדִינָה, \nוּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ.  \nאֵין מְבִיאִין מְנָחוֹת וּבִכּוּרִין, \nוּמִנְחַת בְּהֵמָה קֹדֶם לָעֹמֶר, \nוְאִם הֵבִיא פָסוּל.  \nקֹדֶם לִשְׁתֵּי הַלֶּחֶם לֹא יָבִיא, \nוְאִם הֵבִיא, כָּשֵׁר. \n",
+            "<small>יב</small>\nהַחִטִּין, וְהַשְּׂעוֹרִין, \nוְהַכֻּסְּמִין, וְשִׁבֹּלֶת שׁוּעָל, וְהַשִּׁיפוֹן, \nהֲרֵי אֵלּוּ חַיָּבִין בַּחַלָּה, \nוּמִצְטָרְפִין זֶה עִם זֶה, \nוַאֲסוּרִין בֶּחָדָשׁ מִלִּפְנֵי הַפֶּסַח, \nוּמִלִּקְצוֹר מִלִּפְנֵי הָעֹמֶר.  \nאִם הִשְׁרִישׁוּ קֹדֶם לָעֹמֶר, \nהָעֹמֶר מַתִּירָן, \nוְאִם לָאו, \nאֲסוּרִין עַד שֶׁיָּבוֹא הָעֹמֶר הַבָּא. \n",
+            "<small>יג</small>\nקוֹצְרִין בְּבֵית הַשְּׁלָחִין שֶׁבָּעֲמָקִין, \nאֲבָל לֹא גוֹדְשִׁין.  \nאַנְשֵׁי יְרִיחוֹ קוֹצְרִין כִּרְצוֹן חֲכָמִים, \nוְגוֹדְשִׁין שֶׁלֹּא כִרְצוֹן חֲכָמִים, \nוְלֹא מֵחוּ בְיָדָן חֲכָמִים.  \nוְקוֹצֵר לַשַּׁחַת, וּמַאֲכִיל לַבְּהֵמָה.  \nאָמַר רְבִּי יְהוּדָה: \nאֶמָּתַי? \nבִּזְמַן שֶׁהִתְחִיל, \nעַד שֶׁלֹּא הֵבִיאָה שָׁלִישׁ. &lt;הֵבִיא הַשָּׁלִישׁ&gt; \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאַף יִקְצֹר וְיַאֲכִיל אַף מִשֶּׁהֵבִיאָה שָׁלִישׁ. \n",
+            "<small>יד</small>\nקוֹצְרִין מִפְּנֵי נְטִיעוֹת, \nמִפְּנֵי בֵית הָאֵבֶל, \nמִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ.  \nלֹא יַעֲשֶׂה אוֹתָן כְּרֵיכוֹת, \nאֲבָל מַנִּיחָן צְבָתִין.  \nמִצְוַת הָעֹמֶר לָבֹא מִן הַקָּמָה. \nלֹא מָצָא, יָבִיא מִן הָעֳמָרִין.  \nמִצְוָתוֹ לָבֹא מִן הַלַּח; \nלֹא מָצָא, יָבִיא מִן הַיָּבֵשׁ.  \nמִצְוָתוֹ לִקְצוֹר בַּלַּיְלָה. \nנִקְצַר בַּיּוֹם, כָּשֵׁר.  \nוְדוֹחֶה אֶת הַשַּׁבָּת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nשְׁתֵּי הַלֶּחֶם \nנִלּוֹשׁוֹת אַחַת אַחַת, \nוְנֶאֱפוֹת אַחַת אַחַת.  \nלֶחֶם הַפָּנִים \nנִלּוֹשׁ אֶחָד אֶחָד, \nוְנֶאֱפֶה שְׁנַיִם שְׁנַיִם. &lt;שְׁתַיִם שְׁתַיִם&gt; \nוּבִטְפָס הָיָה עוֹשֶׂה אוֹתָן.  \nכְּשֶׁהוּא רָדָן, \nנוֹתְנָן לִטְפָס, \nכְּדֵי שֶׁלֹּא יִתְקַלְקֵלוּ. \n",
+            "<small>ב</small>\nאֶחָד שְׁתֵּי הַלֶּחֶם, אֶחָד לֶחֶם הַפָּנִים, \nלִישָׁתָן וַעֲרִיכָתָן בַּחוּץ, \nוַאֲפִיָּתָן בִּפְנִים. \nרְבִּי יְהוּדָה אוֹמֵר: \nכָּל מַעֲשֵׂיהֶם בִּפְנִים.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלְעוֹלָם הֱוֵי רָגִיל לוֹמַר: \nשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים \nכְּשֵׁרוֹת בָּעֲזָרָה, וּכְשֵׁרוֹת בְּבֵית פָּגֵי. \n",
+            "<small>ג</small>\nחֲבִתֵּי כֹהֵן גָּדוֹל, \nלִישָׁתָן וַאֲפִיָּתָן בִּפְנִים, \nוְדוֹחוֹת אֶת הַשַּׁבָּת.  \nטְחָנָן וְהִרְקִידָן, &lt;טחונן והירקידן&gt;\nאֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. &lt;דוחים&gt; \nכְּלָל אָמַר רְבִּי עֲקִיבָה: \nכָּל מְלָאכָה שֶׁאפְשָׁר לָהּ לֵעָשׁוֹת מֵעֶרֶב שַׁבָּת, \nאֵינָה דּוֹחָה אֶת הַשַּׁבָּת, \nוְשֶׁאֵי אֶפְשָׁר לָהּ לֵעָשׁוֹת מֵעֶרֶב שַׁבָּת, \nדּוֹחָה אֶת הַשַּׁבָּת. \n",
+            "<small>ד</small>\nכָּל הַמְּנָחוֹת, \nיֵשׁ בָּהֶן מַעֲשֵׂה כֶלִי בִפְנִים, \nוְאֵין בָּהֶן מַעֲשֵׂה כֶלִי בַחוּץ.  \nכֵּיצַד? \nשְׁתֵּי הַלֶּחֶם, \nאָרְכָּן שִׁבְעָה, וְרָחְבָּן אַרְבָּעָה, \nוְקַרְנוֹתֵיהֶן אַרְבַּע אֶצְבָּעוֹת.  \nלֶחֶם הַפָּנִים, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה, \nוְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת.  \nרְבִּי יְהוּדָה אוֹמֵר: \nשֶׁלֹּא תִטְעֶה, זד\"ד יה\"ז.  \nבֶּן זוֹמָא אוֹמֵר: (שמות כה,ל)\n\"וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד\", \nשֶׁיְּהוּא לוֹ פִּנִּים. \n",
+            "<small>ה</small>\nהַשֻּׁלְחָן, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה, \nלֶחֶם הַפָּנִים, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. \nנוֹתֵן אָרְכּוֹ כְנֶגֶד רָחְבּוֹ שֶׁלַּשֻּׁלְחָן, \nוְכוֹפֵל טִפְחַיִם וּמַחְצָה מִכָּאן, \nוְטִפְחַיִם וּמַחְצָה מִכָּן, \nנִמְצָא אָרְכּוֹ מְמַלֵּא רָחְבּוֹ שֶׁלַּשֻּׁלְחָן.  \nדִּבְרֵי רְבִּי יְהוּדָה. &lt;יודה&gt; \n\n<small>ו</small>\nרְבִּי מֵאִיר אוֹמֵר: \nהַשֻּׁלְחָן, \nאָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה, \nלֶחֶם הַפָּנִים, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. \nנוֹתֵן אָרְכּוֹ כְנֶגֶד רָחְבּוֹ שֶׁל��ַשֻּׁלְחָן, \nוְכוֹפֵל טִפְחַיִם מִכָּאן וְטִפְחַיִם מִכָּאן, \nרֶוַח בָּאֶמְצַע, \nכְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בּוֹ.  \nאַבָּא שָׁאוּל אוֹמֵר: \nשָׁם הָיוּ נוֹתְנִין \nשְׁנֵי בָזִכֵּי לְבוֹנָה שֶׁלְּלֶחֶם הַפָּנִים.  \nאָמְרוּ לוֹ: \nוַהֲלֹא כְבָר נֶאֱמַר: (ויקרא כד,ז) \n\"וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבנָה זַכָּה\"?  \nאָמַר לָהֶם: \nוַהֲלֹא נֶאֱמַר: (במדבר ב,כ) \n\"וְעָלָיו מַטֵּה מְנַשֶּׁה\"? \n",
+            "<small>ז</small>\nאַרְבָּעָה סְנִיפִים שֶׁלַּזָּהָב הָיוּ שָׁם, \nמֻפְצָלִין מֵרָאשֵׁיהֶן, \nשֶׁהָיוּ סוֹמְכִין בָּהֶן, \nשְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה.  \nוְעֶשְׂרִים וּשְׁמוֹנָה קָנִים, \nכַּחֲצִי קָנֶה חָלוּל, &lt;וַחֲצִי&gt;\nאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה, \nוְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה.  \nלֹא סִדּוּר קָנִים וְלֹא נְטִילָתָן דּוֹחִים אֶת הַשַּׁבָּת, \nאֶלָּא נִכְנָס מֵעֶרֶב שַׁבָּת, \nוְשׁוֹמְטָן, וְנוֹתְנָן לְאָרְכּוֹ שֶׁלַּשֻּׁלְחָן.  \nכָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, \nאָרְכָּן לְאָרְכּוֹ שֶׁלַּבַּיִת. \n",
+            "<small>ח</small>\nשְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים, \nעַל פֶּתַח הַבַּיִת, \nאֶחָד שֶׁלַּשַּׁיִשׁ וְאֶחָד שֶׁלַּזָּהָב.  \nעַל שֶׁלַּשַּׁיִשׁ נוֹתְנִין לֶחֶם הַפָּנִים בִּכְנֵיסָתוֹ, \nוְעַל שֶׁלַּזָּהָב בִּיצִיאָתוֹ, \nשֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין.  \nוְאֶחָד שֶׁלַּזָּהָב מִבִּפְנִים, \nשֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד.  \n\n<small>ט</small>\nאַרְבָּעָה כֹהֲנִים נִכְנָסִין, \nשְׁנַיִם בְּיָדָן שְׁנֵי סְדָרִין, \nוּשְׁנַיִם בְּיָדָן שְׁנֵי בַזִּכִּין.  \nוְאַרְבָּעָה מְקַדְּמִין לִפְנֵיהֶם, \nשְׁנַיִם לִטּוֹל שְׁנֵי סְדָרִים, \nוּשְׁנַיִם לִטּוֹל שְׁנֵי בַזִּכִּין.  \nהַמַּכְנִיסִין עוֹמְדִים בַּצָּפוֹן, \nוּפְנֵיהֶם לַדָּרוֹם.  \nהַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, \nוּפְנֵיהֶן בַּצָּפוֹן.  \nאֵלּוּ מוֹשְׁכִין, וְאֵלּוּ מַנִּיחִין, \nוְטִפְחוֹ שֶׁלַּזֶּה לְתוֹךְ טִפְחוֹ שֶׁלַּזֶּה, \nשֶׁנֶּאֱמַר: (שמות כה,ל) \n\"לְפָנַי תָּמִיד\".  \nרְבִּי יוֹסֵה אוֹמֵר: \nאֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, \nאַף זוֹ הָיְתָה תָמִיד.  \nיָצְאוּ וּנְתָנוּם עַל שֻׁלְחָן הַזָּהָב שֶׁהָיָה בָאוּלָם, \nהִקְטִירוּ הַבַּזִּכִּין, \nהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים.  \n\n<small>י</small>\nחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בַּשַּׁבָּת, \nהַחַלּוֹת מִתְחַלְּקוֹת לָעֶרֶב.  \nחָל לִהְיוֹת עֶרֶב שַׁבָּת, \nשָׂעִיר שֶׁלְּיוֹם הַכִּפּוּרִים נֶאֱכָל לָעֶרֶב.  \nהַבַּבְלִיִּין אוֹכְלִין אוֹתוֹ כְשֶׁהוּא חַי, \nמִפְּנֵי שֶׁדַּעְתָּן יָפָה. \n",
+            "<small>יא</small>\nסִדֵּר אֶת הַלֶּחֶם בַּשַּׁבָּת, \nוְאֶת הַבַּזִּכִּין לְאַחַר שַׁבָּת, \nוְהִקְטִיר אֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nפְּסוּלָה, \nוְאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \n\n<small>יב</small>\nסִדֵּר אֶת הַלֶּחֶם וְאֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nוְהִקְטִיר אֶת הַבַּזִּכִּין לְאַחַר הַשַּׁבָּת, \nפְּסוּלָה, \nוְאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \n\n<small>יג</small>\nסִדֵּר אֶת הַלֶּחֶם וְאֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nוְהִקְטִיר אֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nכֵּיצַד ��ַעֲשֶׂה? \nיַנִּיחֶנָּה לַשַּׁבָּת, \nשֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים, \nאֵין בְּכָךְ כְּלוּם. \n",
+            "<small>יד</small>\nשְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹת, \nאֵין פָּחוּת מִשְּׁנַיִם וְלֹא יָתֵר עַל שְׁלֹשָׁה.  \nכֵּיצַד? \nנֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב, &lt;וּמֵעֶרֶב&gt;\nוְנֶאֱכָלוֹת בְּיוֹם טוֹב, לִשְׁנַיִם. \nחָל יוֹם טוֹב לִהְיוֹת אַחַר שַׁבָּת, \nנֶאֱכָלוֹת לִשְׁלֹשָׁה.  \nלֶחֶם הַפָּנִים נֶאֱכָל \nאֵין פָּחוּת מִתִּשְׁעָה וְלֹא יָתֵר עַל אַחַד עָשָׂר. &lt;אֶחָד עָשָׂר&gt;\nכֵּיצַד? \nנֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל בַּשַּׁבָּת, \nלְתִשְׁעָה. \nחָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת, \nנֶאֱכָל לַעֲשָׂרָה. \nשְׁנֵי יָמִים שֶׁלְּרֹאשׁ הַשָּׁנָה, \nנֶאֱכָל לְאַחַד עָשָׂר. &lt;לְאֶחָד עָשָׂר&gt; \nאֵינוּ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, \nמִשֵּׁם רְבִּי שִׁמְעוֹן בֶּן הַסֶּגֶן: \nדּוֹחֶה אֶת יוֹם טוֹב, \nוְאֵינוּ דוֹחֶה אֶת יוֹם צוֹם. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַמְּנָחוֹת וְהַנְּסָכִים שֶׁנִּטַּמּוּ, \nעַד שֶׁלֹּא קָדְשׁוּ בַכֶּלִי, יֵשׁ לָהֶן פִּדָּיוֹן; \nמִשֶּׁקָּדְשׁוּ בַכֶּלִי, אֵין לָהֶן פִּדָּיוֹן.  \nהָעוֹפוֹת וְהָעֵצִים, הַלְּבוֹנָה וּכְלֵי שָׁרֵת, \nאֵין לָהֶן פִּדָּיוֹן, \nשֶׁלֹּא נֶאֱמַר אֶלָּא בְהֵמָה. \n",
+            "<small>ב</small>\nהָאוֹמֵר: \n\"הֲרֵי עָלַי בַּמַּחֲבַת\", וְהֵבִיא בַמַּרְחֶשֶׁת; \n\"בַּמַּרְחֶשֶׁת\", וְהֵבִיא בַמַּחֲבַת, \nמַה שֶּׁהֵבִיא, הֵבִיא, \nוִידֵי חוֹבָתוֹ לֹא יָצָא.  \n\"זוֹ לְהָבִיא בַמַּחֲבַת\", וְהֵבִיא בַמַּרְחֶשֶׁת; \n\"בַּמַּרְחֶשֶׁת\", וְהֵבִיא בַמַּחֲבַת, \nהֲרֵי זוֹ פְסוּלָה.  \n\n<small>ג</small>\n\"הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנוֹת לְהָבִיא בְכֶלִי אֶחָד\", \nוְהֵבִיא בִשְׁנֵי כֵלִים; \n\"בִּשְׁנֵי כֵלִים\", וְהֵבִיא בְכֶלִי אֶחָד, \nמַה שֶּׁהֵבִיא הֵבִיא, \nוִידֵי חוֹבָתוֹ לֹא יָצָא.  \n\"אֵלּוּ לְהָבִיא בְכֶלִי אֶחָד\", \nוְהֵבִיא בִשְׁנֵי כֵלִים; \n\"בִּשְׁנֵי כֵלִים\", וְהֵבִיא בְכֶלִי אֶחָד, \nהֲרֵי אֵלּוּ פְסוּלִין.  \n\n<small>ד</small>\n\"הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִשְׁנֵי כֵלִים\", \nוְהֵבִיא בְכֶלִי אֶחָד, \nאָמְרוּ לוֹ \"בִּשְׁנֵי כֵלִים\" נָדַרְתָּ; \nהִקְרִיבָן בִּשְׁנֵי כֵלִים, כְּשֵׁרִים; \nנְתָנָן בְּכֶלִי אֶחָד, \nכִּשְׁתֵּי מְנָחוֹת שֶׁנִּתְעָרָבוּ. \n\n<small>ה</small>\n\"הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בְכֶלִי אֶחָד\", \nוְהֵבִיא בִשְׁנֵי כֵלִים; \nאָמְרוּ לוֹ \"בְּכֶלִי אֶחָד\" נָדַרְתָּ; \nהִקְרִיבָן בְּכֶלִי אֶחָד, כְּשֵׁרִים; \nבִּשְׁנֵי כֵלִים, פְּסוּלִין.\n",
+            "<small>ו</small>\n\"הֲרֵי עָלַי מִנְחָה מִן הַשְּׂעוֹרִין\", \nיָבִיא מִן הַחִטִּין.  \n\"קֶמַח\", יָבִיא סֹלֶת.  \n\"בְּלֹא שֶׁמֶן וּלְבוֹנָה\", &lt;שֶׁלֹּא&gt;\nיָבִיא שֶׁמֶן וּלְבוֹנָה.  \n\"חֲצִי עִשָּׂרוֹן\", &lt;חֲצִי עִשָּׂרוֹן שָׁלֵם&gt;\nיָבִיא עִשָּׂרוֹן שָׁלֵם.  \n\"עִשָּׂרוֹן וּמַחְצָה\", יָבִיא שְׁנַיִם.  \nרְבִּי שִׁמְעוֹן פּוֹטֵר, \nשֶׁלֹּא הִתְנַדַּב כְּדֶרֶךְ הַמִּתְנַדְּבִין. ",
+            "וּמִתְנַדֵּב אָדָם מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן, \nוּמֵבִיא בְּכֶלִי אֶחָד.  \nאִם אָמַר \"הֲרֵי עָלַי שִׁשִּׁים וְאֶחָד\", \nמֵבִיא שִׁשִּׁים בְּכֶלִי א��חָד, \nוְאֶחָד בְּכֶלִי אֶחָד, \nשֶׁכֵּן הַצִּבּוּר מֵבִיא בְיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג \nשֶׁחָל לִהְיוֹת בַּשַּׁבָּת שִׁשִּׁים וְאֶחָד. \nדַּיּוֹ לַיָּחִיד שֶׁיְּהֵא פָחוּת מִן הַצִּבּוּר אֶחָד.  \n\n<small>ח</small>\nאָמַר רְבִּי שִׁמְעוֹן: \nוַהֲלֹא אֵלּוּ לַפָּרִים, וְאֵלּוּ לַכְּבָשִׂים, \nאֵין נִבְלָלִין זֶה עִם זֶה? \nאֶלָּא, עַד שִׁשִּׁים, יְכוּלִין לְהִבָּלֵל.  \nאָמְרוּ לוֹ: \nשִׁשִּׁים נִבְלָלִין, \nוְשִׁשִּׁים וְאֶחָד אֵינָן נִבְלָלִין? \nאָמַר לָהֶן: \nכָּל מִדּוֹת חֲכָמִים כֵּן: \nבְּאַרְבָּעִים סְאָה, \nהוּא טוֹבֵל, \nאַרְבָּעִים סְאָה חָסֵר קַרְטוֹב, \nאֵינוּ יָכוֹל לִטְבֹּל בָּהֶן.  \nשֶׁאֵינָן מִתְנַדְּבִין לֹג, שְׁנַיִם וַחֲמִשָּׁה.  \nאֲבָל מִתְנַדְּבִין שְׁלֹשָׁה וְאַרְבָּעָה, \nוְשִׁשָּׁה, וּמִשִּׁשָּׁה וּלְמַעְלָן. \n",
+            "<small>ט</small>\nמִתְנַדְּבִים יַיִן, \nוְאֵין מִתְנַדְּבִים שֶׁמֶן.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nרְבִּי טַרְפוֹן אוֹמֵר: \nמִתְנַדְּבִין שֶׁמֶן.  \nאָמַר רְבִּי טַרְפוֹן: \nמַה מָּצִינוּ בַיַּיִן, \nשֶׁהוּא בָא חוֹבָה וּבָא נְדָבָה, \nאַף הַשֶּׁמֶן, \nשֶׁהוּא בָא חוֹבָה, יָבֹא נְדָבָה.  \nאָמַר לוֹ רְבִּי עֲקִיבָה: \nלֹא, אִם אָמַרְתָּ בַיַּיִן, \nשֶׁכֵּן הוּא קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ, \nתֹּאמַר בַּשֶּׁמֶן, שֶׁאֵינוּ קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ? \nשֶׁאֵין שְׁנַיִם מִתְנַדְּבִין עִשָּׂרוֹן אֶחָד, \nאֲבָל מִתְנַדְּבִין עוֹלָה וּשְׁלָמִים,  \nוּבָעוֹף, אֲפִלּוּ פְּרִידָה אַחַת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\n\"הֲרֵי עָלַי עִשָּׂרוֹן\", יָבִיא אֶחָד; \n\"עֶשְׂרוֹנוֹת\", יָבִיא שְׁנַיִם.  \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא שִׁשִּׁים עִשָּׂרוֹן.  \n\"הֲרֵי עָלַי מִנְחָה\", יָבִיא אֵי זֶה שֶׁיִּרְצֶה.  \nרְבִּי יְהוּדָה אוֹמֵר: \nיָבִיא מִנְחַת סֹלֶת, \nשֶׁהִיא מְיֻחֶדֶת שֶׁבַּמְּנָחוֹת. \n",
+            "<small>ב</small>\n\"מִנְחָה\", \"מִן הַמִּנְחָה\", יָבִיא אַחַת.  \n\"מְנָחוֹת\", \"מִן הַמְּנָחוֹת\", יָבִיא שְׁתַּיִם.  \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא חֲמֶשְׁתָּן.  \n\"פֵּרַשְׁתִּי מְנָחוֹת שֶׁלָּעֶשְׂרוֹנוֹת, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן.  \nרְבִּי יְהוּדָה אוֹמֵר: \nיָבִיא מְנָחוֹת שֶׁלָּעֶשְׂרוֹנוֹת, \nמֵאֶחָד וְעַד שִׁשִּׁים. \n",
+            "<small>ג</small>\n\"הֲרֵי עָלַי עֵצִים\", לֹא יִפְחֹת מִשְּׁנֵי גִזֵרִין.  \n\"לְבוֹנָה\", לֹא יִפְחֹת מִקֹּמֶץ.  \nחֲמִשָּׁה קֳמָצִים הֵן: \nהָאוֹמֵר: \n\"הֲרֵי עָלַי לְבוֹנָה\", לֹא יִפְחֹת מִקֹּמֶץ.  \nהַמִּתְנַדֵּב מִנְחָה, יָבִיא עִמָּהּ קֹמֶץ לְבוֹנָה.  \nהַמַּעֲלֶה אֶת הַקֹּמֶץ בַּחוּץ, חַיָּב.  \nוּשְׁנֵי בַזִּכִּים טְעוּנִים שְׁנֵי קֳמָצִין. \n",
+            "<small>ד</small>\n\"הֲרֵי עָלַי זָהָב\", \nלֹא יִפְחֹת מִדִּינַר זָהָב.  \n\"וְכֶסֶף\", לֹא יִפְחֹת מִדִּינַר כֶּסֶף.  \n\"וּנְחשֶׁת\", לֹא יִפְחֹת מִמָּעָה כֶּסֶף.  \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיְהֵא מֵבִיא עַד שֶׁיֹּאמַר: \n\"לֹא לְכָךְ נִתְכַּוַּנְתִּי. \"\n",
+            "<small>ה</small>\n\"הֲרֵי עָלַי יַיִן\", \nלֹא יִפְחֹת מִשְּׁלֹשֶׁת לָגִּין.  \n\"שֶׁמֶן\", \nלֹא יִפְחֹת מִלֹּג.  \nרְבִּי אוֹמ��ר: \nמִשְּׁלֹשֶׁת לָגִּין.  \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא כִמְרֻבֶּה. \n",
+            "<small>ו</small>\n\"הֲרֵי עָלַי עוֹלָה\", יָבִיא כֶבֶשׁ.  \nרְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: \nתּוֹר, [אוֹ] בֶן יוֹנָה.  \n\"פֵּרַשְׁתִּי בֶן בָּקָר, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וְעֵגֶל.  \n\"מִן הַבְּהֵמָה, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וְעֵגֶל, אַיִל וּגְדִי וְטָלֶה.  \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nמוֹסִיף עֲלֵיהֶן תּוֹר וּבֶן יוֹנָה. \n",
+            "<small>ז</small>\n\"הֲרֵי עָלַי תּוֹדָה אוֹ שְׁלָמִים\", \nיָבִיא כֶבֶשׁ.  \n\"פֵּרַשְׁתִּי בֶן בָּקָר, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה. &lt;וַעֲגָלָה&gt; \n\"מִן הַבְּהֵמָה, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה, &lt;וַעֲגָלָה&gt; \nאַיִל וְרָחֵל, גְּדִי וּגְדִיָּה, \nשָׂעִיר וּשְׂעִירָה, טָלֶה וְטָלָה. \n",
+            "<small>ח</small>\n\"הֲרֵי עָלַי שׁוֹר\", \nיָבִיא הוּא וּנְסָכָיו בְּמָנֶה. &lt;מָנֶא בכל מקום&gt; \n\"עֵגֶל\", יָבִיא הוּא וּנְסָכָיו בְּחָמֵשׁ.  \n\"אַיִל\", יָבִיא הוּא וּנְסָכָיו בִּשְׁתַּיִם.  \n\"כֶּבֶשׁ\", יָבִיא הוּא בְסֶלַע.  \n\"שׁוֹר בְּמָנֶה\", יָבִיא בְמָנֶה חוּץ מִנְּסָכָיו.  \n\"עֵגֶל בְּחָמֵשׁ\", יָבִיא בְחָמֵשׁ חוּץ מִנְּסָכָיו.  \n\"אַיִל בִּשְׁתַּיִם\", יָבִיא בִשְׁתַּיִם חוּץ מִנְּסָכָיו.  \n\"כֶּבֶשׁ בְּסֶלַע\", יָבִיא בְסֶלַע חוּץ מִנְּסָכָיו.  \n\"שׁוֹר בְּמָנֶה\", וְהֵבִיא שְׁנַיִם בְּמָנֶה, \nלֹא יָצָא. \nאֲפִלּוּ זֶה בְמָנֶה חָסֵר דִּינָר, \nזֶה בְמָנֶה חָסֵר דִּינָר.  \n\"שָׁחוֹר\", וְהֵבִיא לָבָן; \n\"לָבָן\", וְהֵבִיא שָׁחוֹר; \n\"גָּדוֹל\", וְהֵבִיא קָטָן, \nלֹא יָצָא.  \n\"קָטָן\", וְהֵבִיא גָּדוֹל, \nיָצָא.  \nרְבִּי אוֹמֵר: \nלֹא יָצָא. \n",
+            "<small>ט</small>\n\"שׁוֹר זֶה עוֹלָה\", וְנִסְתָּאַב, \nאִם רָצָה, יָבִיא בְדָמָיו שְׁנַיִם.  \n\"שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה\", וְנִסְתָּאָבוּ, \nאִם רָצָה, יָבִיא בִדְמֵיהֶם אֶחָד.  \nרְבִּי אוֹסֵר.  \n\"אַיִל זֶה עוֹלָה\", וְנִסְתָּאַב, \nאִם רָצָה, יָבִיא בְדָמָיו כֶּבֶשׁ.  \n\"כֶּבֶשׁ זֶה עוֹלָה\", וְנִסְתָּאַב, \nאִם רָצָה, יָבִיא בְדָמָיו אַיִל.  \nרְבִּי אוֹסֵר.  \nהָאוֹמֵר: \n\"אֶחָד מִכִּיסַי הֶקְדֵּשׁ, \nוְאֶחָד מִשְּׁוָרַי הֶקְדֵּשׁ\", \nהָיוּ לוֹ שְׁנַיִם, הַקָּטָן שֶׁבָּהֶן הֶקְדֵּשׁ; \nשְׁלֹשָׁה, הַבֵּינוֹנִי שֶׁבָּהֶן הֶקְדֵּשׁ.  \nפֵּרַשְׁתִּי, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, \nאוֹ שֶׁאָמַר לִי אַבָּה, \nהַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. \n",
+            "<small>י</small>\n\"הֲרֵי עָלַי עוֹלָה\", \nיַקְרִיבֶנָּה בַמִּקְדָּשׁ. \nוְאִם הִקְרִיבָהּ בְּבֵית נְחוּנְיוֹן, \nלֹא יָצָא.  \n\"לֹא שֶׁאַקְרִיבָהּ בְבֵית נְחוּנְיוֹן\", \nיַקְרִיבֶנָּה בַמִּקְדָּשׁ; \nוְאִם הִקְרִיבָהּ בְּבֵית נְחוּנְיוֹן, \nיָצָא.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵין זֶה עוֹלָה.  \n\"הֲרֵינִי נָזִיר\", \nיְגַלַּח בַּמִּקְדָּשׁ. \nאִם גִּלַּח בְּבֵית נְחוּנְיוֹן, \nלֹא יָצָא.  \n\"שֶׁאֲגַלַּח בְּבֵית נְחוּנְיוֹן\", \nיְגַלַּח בַּמִּקְדָּשׁ. \nוְאִם גִּלַּח בְּבֵית נְחוּנְיוֹן, \nיָצָא.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵין זֶה נָזִיר.  \nהַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְבֵית נְחוּנְיוֹן, \nלֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם.  \nוְאֵין צֹרֶךְ לוֹמַר לְדָבָר אַחֵר, \nשֶׁנֶּאֱמַר: (מלכים ב כג,ט) \n\"אַךְ לֹא יַעֲלוּ כֹהֲנֵי הַבָּמוֹת אֶל מִזְבַּח יי בִּירוּשָׁלָ ִם, \nכִּי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם\", \nהֲרֵי הֵם כְּבַעֲלֵי מוּמִים: \nחוֹלְקִים וְאוֹכְלִים, \nאֲבָל לֹא מַקְרִיבִים. \n",
+            "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה: (ויקרא א,ט) \n\"אִשֵּׁה רֵיחַ נִיחוֹחַ\", \nבַמִּנְחָה: (ויקרא ב,ב) \n\"אִשֵּׁה רֵיחַ נִיחֹחַ\", \nלְלַמֵּד שֶׁאֶחָד מַרְבֶּה וְאֶחָד מְמָעֵט, \nוּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמַיִם.  \n\nחסל "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,148 @@
+{
+    "language": "he",
+    "title": "Mishnah Menachot",
+    "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 מנחות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "כל המנחות שנקמצו שלא לשמן כשרות. אלא שלא עלו לבעלים משום חובה. חוץ ממנחת חוטא. ומנחת קנאות. מנחת חוטא ומנחת קנאות שקמצן שלא לשמן נתן בכלי והלך והקטיר שלא לשמן או לשמן ושלא לשמן. או שלא לשמן ולשמן. פסולות. כיצד לשמן ושלא לשמן. לשם מנחת חוטא ולשם מנחת נדבה. או שלא לשמן ולשמן. לשם מנחת נדבה. ולשם מנחת חוטא:  ",
+            "אחת מנחת חוטא ואחת כל המנחות שקמצן זר. אונן. טבול יום. מחוסר בגדים. מחוסר כפורים. שלא רחוץ ידים ורגלים. ערל. טמא. יושב. עומד על גבי כלים. על גבי בהמה. על גבי רגלי חברו. פסל. קמץ בשמאל. פסל. בן בתירא אומר יחזיר ויחזור ויקמוץ בימין. קמץ ועלה בידו צרור או גרגיר מלח או קורט של לבונה פסל. מפני שאמרו הקומץ היתר והחסר פסל. איזה הוא היתר שקמצו מבורץ. וחסר שקמצו בראשי אצבעותיו. כיצד הוא עושה. פושט את אצבעותיו על פס ידו:  ",
+            "ריבה שמנה וחסר שמנה חסר לבונתה. פסולה. הקומץ את המנחה לאכול שיריה בחוץ או כזית משיריה בחוץ. להקטיר קומצה בחוץ או כזית מקומצה בחוץ. או להקטיר לבונתה בחוץ. פסול ואין בו כרת. לאכול שיריה למחר. או כזית משיריה למחר. להקטיר קומצה למחר. או כזית מקומצה למחר. או להקטיר לבונתה למחר. פגול וחייבין עליו כרת. זה הכלל כל הקומץ והנותן בכלי והמהלך. והמקטיר לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר. חוץ למקומו פסול ואין בו כרת. חוץ לזמנו פגול וחייבין עליו כרת. ובלבד שיקרב המתיר כמצותו. כיצד קרב המתיר כמצותו. קמץ בשתיקה. ונתן בכלי והלך והקטיר חוץ לזמנו. או שקמץ חוץ לזמנו ונתן בכלי והלך והקטיר בשתיקה. או שקמץ ונתן בכלי והלך והקטיר חוץ לזמנו זה הוא שקרב המתיר כמצותו:  ",
+            "כיצד לא קרב המתיר כמצותו. קמץ חוץ למקומו ונתן בכלי והלך והקטיר חוץ לזמנו. או שקמץ חוץ לזמנו ונתן בכלי והלך והקטיר חוץ למקומו. או שקמץ ונתן בכלי והלך והקטיר חוץ למקומו. מנחת חוטא ומנחת קנאות שקמצן שלא לשמן. ונתן בכלי והלך והקטיר חוץ לזמנן. או שקמץ חוץ לזמנן. ונתן בכלי והלך והקטיר שלא לשמן. או שקמץ ונתן בכלי והלך והקטיר שלא לשמן זה הוא שלא קרב המתיר כמצותו. לאכול כזית בחוץ וכזית למחר כזית למחר וכזית בחוץ. כחצי זית בחוץ וכחצי זית למחר. כחצי זית למחר וכחצי זית בחוץ פסול ואין בו כרת. אמר רבי יהודה זה הכלל. אם מחשבת הזמן קדמה למחשבת המקום. פגול. וחייבים עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן פסול ואין בו כרת. וחכמים אומרים זה וזה פסול. ואין בו כרת. לאכול כחצי זית. ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין:  "
+        ],
+        [
+            "הקומץ את המנחה לאכול שיריה או להקטיר קומצה למחר מודה רבי יוסי בזה שהוא פגול וחייבין עליו כרת. להקטיר לבונתה למחר. רבי יוסי אומר פסול. ואין בו כרת. וחכמים אומרים פגול. וחייבין עליו כרת. אמרו לו מה שנה זו מן הזבח. אמר להם שהזבח דמו ובשרו ואמוריו אחד. ולבונה אינה מן המנחה:  ",
+            "שחט שני כבשים. לאכול אחת מן החלות למחר. הקטיר שני בזיכין. לאכול אחד מן הסדרים למחר. רבי יוסי אומר אותה החלה. ואותו הסדר שחישב עליו. פגול וחייבין עליו כרת. והשני פסול ואין בו כרת. וחכמים אומרים זה וזה פגול וחייבין עליו כרת. נטמאת אחת מן החלות. או אחד מן הסדרים. רבי יהודה אומר שניהם יצאו לבית השריפה. שאין קרבן צבור חלוק. וחכמים אומרים הטמא בטומאתו. והטהור יאכל:  ",
+            "התודה מפגלת את הלחם. והלחם אינו מפגל את התודה. כיצד השוחט את התודה. לאכול ממנה למחר. היא והלחם מפוגלין. לאכול מן הלחם למחר. הלחם מפוגל. והתודה אינה מפוגלת. הכבשים מפגלין את הלחם והלחם אינו מפגל את הכבשים. כיצד. השוחט את הכבשים. לאכול מהן למחר. הם והלחם מפוגלין. לאכול מן הלחם למחר. הלחם מפוגל. והכבשים אינן מפוגלין:  ",
+            "הזבח מפגל את הנסכין משקדשו בכלי. דברי רבי מאיר. והנסכין אינן מפגלין את הזבח. כיצד השוחט את הזבח לאכול ממנו למחר. הוא ונסכיו מפוגלין. להקריב מן הנסכין למחר. הנסכין מפוגלין. והזבח אינו מפוגל:  ",
+            "פיגל בקומץ ולא בלבונה. בלבונה ולא בקומץ. רבי מאיר אומר פיגול וחייבים עליו כרת. וחכמים אומרים אין בו כרת. עד שיפגל את כל המתיר. מודים חכמים לרבי מאיר במנחת חוטא. ובמנחת קנאות שאם פגל בקומץ. שהוא פיגול וחייבין עליו כרת. שהקומץ הוא המתיר. שחט אחד מן הכבשים לאכול שתי חלות למחר. הקטיר אחד מן הבזיכים לאכול שני סדרים למחר. רבי מאיר אומר פיגול. וחייבים עליו כרת. וחכמים אומרים אין פגול. עד שיפגל את כל המתיר. שחט אחד מן הכבשים לאכול ממנו למחר. הוא פיגול. וחבירו כשר. לאכול מחבירו למחר. שניהם כשרים:  "
+        ],
+        [
+            "הקומץ את המנחה. לאכול דבר שאין דרכו לאכול. להקטיר דבר שאין דרכו להקטיר. כשר. רבי אליעזר פוסל. לאכול דבר שדרכו לאכול. להקטיר דבר שדרכו להקטיר. פחות מכזית. כשר. לאכול כחצי זית. ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n",
+            "לא יצק לא בלל. לא פתת. לא מלח. לא הניף. לא הגיש. או שפתתן פתים מרובות. ולא משחן. כשרות. נתערב קומצה בקומץ חברתה. במנחת כהנים. במנחת כהן המשיח. במנחת נסכין. כשרה. רבי יהודה אומר במנחת כהן המשיח. ובמנחת נסכין. פסולה. שזו בלילתה עבה. וזו בלילתה רכה והן בולעות זו מזו: \n",
+            "שתי מנחות שלא נקמצו ונתערבו זו בזו. אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשרות. ואם לאו פסולות. הקומץ שנתערב במנחה שלא נקמצה. לא יקטיר. ואם הקטיר. זו שנקמצה עלתה לבעלים. וזו שלא נקמצה לא עלתה לבעלים. נתערב קומצה בשיריה. או בשיריה של חברתה. לא יקטיר. ואם הקטיר עלתה לבעלים. נטמא הקומץ. והקריבו. הציץ מרצה. יצא והקריבו אין הציץ מרצה. שהציץ מרצה על הטמא. ואינו מרצה על היוצא: \n",
+            "נטמאו שיריה. נשרפו שיריה. אבדו שיריה. כמדת רבי אליעזר כשרה. וכמדת רבי יהושע פסולה. שלא בכלי שרת פסולה. רבי שמעון מכשיר. הקטיר קומצה פעמים. כשרה: \n",
+            "הקומץ. מעוטו מעכב את רובו. העשרון. מעוטו מעכב את רובו. היין. מעוטו מעכב את רובו. השמן. מעוטו מעכב את רובו. הסלת והשמן. מעכבין זה את זה. הקומץ והלבונה מעכבין זה את זה: \n",
+            "שני שעירי יום הכפורים מעכבין זה את זה. שני כבשי עצרת מעכבין זה את זה. שתי חלות מעכבות זו את זו. שני סדרים מעכבין זה את זה. שני בזיכין מעכבין זה את זה. הסדרים והבזיכין מעכבין זה את זה. שני מינים שבנזיר. שלשה שבפרה. ארבעה שבתודה. ארבעה שבלולב. ארבעה שבמצורע. מעכבין זה את זה. שבע הזיות שבפרה. מעכבות זו את זו. שבע הזיות של בין הבדים ושעל הפרוכת. ושעל מזבח הזהב. מעכבות זו את זו: \n",
+            "שבעה קני מנורה מעכבין זה את זה. שבעה נרותיה. מעכבין זה את זה. שתי פרשיות שבמזוזה. מעכבות זו את זו. ואפילו כתב אחד מעכבן. ארבע פרשיות שבתפילין. מעכבות זו את זו. ואפילו כתב אחד מעכבן. ארבע ציציות מעכבות זו את זו. שארבעתן מצוה אחת. ר' ישמעאל אומר ארבעתן ארבע מצות: \n"
+        ],
+        [
+            "התכלת אינה מעכבת את הלבן. והלבן אינו מעכב את התכלת. תפלה של יד אינה מעכבת של ראש. ושל ראש אינה מעכבת של יד. הסולת והשמן. אינם מעכבין את היין. ולא היין מעכבן. המתנות שעל מזבח החיצון. אינן מעכבות זו את זו: \n",
+            "הפרים והאילים והכבשים אינן מעכבין זה את זה. רבי שמעון אומר אם היו להם פרים מרובים. ולא היו להם נסכים יביאו פר אחד ונסכיו ולא יקרבו כולן בלא נסכין: \n",
+            "הפר והאילים והכבשים והשעיר אינן מעכבין את הלחם. ולא הלחם מעכבן. הלחם מעכב את הכבשים. והכבשים אינן מעכבין את הלחם. דברי רבי עקיבא אמר שמעון בן ננס לא כי אלא הכבשים מעכבין את הלחם. והלחם אינו מעכב את הכבשים שכן מצינו כשהיו ישראל במדבר ארבעים שנה קרבי כבשים בלא לחם אף כאן יקרבו כבשים בלא לחם אמר רבי שמעון הלכה כדברי בן ננס אבל אין הטעם כדבריו שכל האמור בחומש הפקודים קרב במדבר וכל האמור בתורת כהנים לא קרב במדבר. משבאו לארץ קרבו אלו ואלו. ומפני מה אני אומר יקרבו כבשים בלא לחם שהכבשים מתירין את עצמן בלא לחם לחם בלא כבשים אין לי מי יתירנו: \n",
+            "התמידין אינן מעכבין את המוספים. ולא המוספים מעכבין את התמידים. ולא המוספים מעכבין זה את זה. לא הקריבו כבש בבקר יקריבו בין הערבים. אמר רבי שמעון אימתי בזמן שהיו אנוסין או שוגגין אבל אם היו מזידין ולא הקריבו כבש בבקר. לא יקריבו בין הערבים. לא הקטירו קטרת בבקר. יקטירו בין הערבים. אמר רבי שמעון וכולה היתה קרבה בין הערבים. שאין מחנכין את מזבח הזהב אלא בקטרת הסמים ולא מזבח העולה אלא בתמיד של שחר. ולא את השלחן אלא בלחם הפנים בשבת. ולא את המנורה אלא בשבעה נרותיה בין הערבים: \n",
+            "חביתי כהן גדול לא היו באות חציים אלא מביא עשרון שלם וחוצהו. ומקריב מחצה בבקר. ומחצה בין הערבים. וכהן שהקריב מחצה בשחרית. ומת. ומינו כהן אחר תחתיו. לא יביא חצי עשרון מביתו. ולא חצי עשרונו של ראשון. אלא מביא עשרון שלם וחוצהו. ומקריב מחצה ומחצה אבד. נמצאו שני חציים קרבין. ושני חציים אובדין. לא מינו כהן אחר. משל מי היתה קריבה. רבי שמעון אומר משל צבור. רבי יהודה אומר משל יורשים. ושלימה היתה קריבה: \n"
+        ],
+        [
+            "כל המנחות באות מצה. חוץ מחמץ שבתודה. ושתי הלחם שהן באות חמץ. רבי מאיר אומר שאור בודה להן מתוכן ומחמצן. רבי יהודה אומר אף היא אינה מן המובחר. אלא מביא את השאור ונותן לתוך המדה. וממלא את המדה. אמרו לו אף היא היתה חסירה או יתירה:  ",
+            "כל המנחות נלושות בפושרין. ומשמרן שלא יחמיצו ואם החמיצו שיריה. עובר בלא תעשה. שנאמר (ויקרא ב, יא) כל המנחה אשר תקריבו לה' לא תעשה חמץ. וחייבים על לישתה. ועל עריכתה. ועל אפייתה:  ",
+            "יש טעונות שמן ולבונה. שמן ולא לבונה. לבונה ולא שמן. לא שמן ולא לבונה. ואלו טעונות שמן ולבונה. מנחת הסולת. והמחבת. והמרחשת. והחלות. והרקיקין. מנחת כהנים. ומנחת כהן משיח. ומנחת גוים. ומנחת נשים. ומנחת העומר. מנחת נסכין טעונה שמן. ואין טעונה לבונה. לחם הפנים טעון לבונה ואין טעון שמן. שתי הלחם. מנחת חוטא ומנחת קנאות. לא שמן ולא לבונה.  ",
+            "וחייב על השמן בפני עצמו. ועל הלבונה בפני עצמה. נתן עליה שמן פסלה. לבונה ילקטנה. נתן שמן על שיריה. אינו עובר בלא תעשה. נתן כלי על גבי כלי. לא פסלה:  ",
+            "יש טעונות הגשה. ואינן טעונות תנופה. תנופה. ולא הגשה. הגשה ותנופה. לא תנופה ולא הגשה. אלו טעונות הגשה. ואינן טעונות תנופה. מנחת הסלת. והמחבת. והמרחשת. והחלות. והרקיקין. מנחת כהנים. מנחת כהן משיח. מנחת גוים. מנחת נשים. מנחת חוטא. רבי שמעון אומר מנחת כהנים. מנחת כהן משיח. אין בהן הגשה. מפני שאין בהן קמיצה. וכל שאין בהן קמיצה אין בהן הגשה:  ",
+            "אלו טעונין תנופה. ואין טעונין הגשה. לוג שמן של מצורע ואשמו. והבכורים. כדברי רבי אליעזר בן יעקב. ואמורי שלמי יחיד. וחזה ושוק שלהן. אחד אנשים ואחד נשים בישראל. אבל לא באחרים, ושתי הלחם. ושני כבשי עצרת. כיצד הוא עושה. נותן שתי הלחם על גבי שני כבשים. ומניח שתי ידיו מלמטן. מוליך ומביא מעלה ומוריד. שנאמר (שמות כט, כז) אשר הונף ואשר הורם. תנופה היתה במזרח. והגשה במערב. ותנופות קודמות להגשות. מנחת העומר. ומנחת קנאות. טעונות תנופה והגשה. לחם הפנים ומנחת נסכים לא תנופה ולא הגשה:  ",
+            "רבי שמעון אומר שלשה מינים טעונים שלש מצות. שתים בכל אחת ואחת. והשלישית אין בהן. ואלו הן זבחי שלמי יחיד. וזבחי שלמי צבור. ואשם מצורע. זבחי שלמי יחיד טעונים סמיכה חיים ותנופה שחוטים. ואין בהם תנופה חיים. זבחי שלמי צבור טעונין תנופה חיים ושחוטים. ואין בהן סמיכה. ואשם מצורע טעון סמיכה ותנופה חי. ואין בו תנופה שחוט:  ",
+            "האומר הרי עלי במחבת לא יביא במרחשת. במרחשת לא יביא במחבת. ומה בין מחבת למרחשת. אלא שהמרחשת יש לה כיסוי. והמחבת אין לה כיסוי. דברי רבי יוסי הגלילי. רבי חנניה בן גמליאל אומר מרחשת עמוקה ומעשיה רוחשים. ומחבת צפה ומעשיה קשים:  ",
+            "האומר הרי עלי בתנור. לא יביא מאפה כופח ומאפה רעפים ומאפה יורות הערבים. רבי יהודה אומר אם רצה יביא מאפה כופח. הרי עלי מנחת מאפה. לא יביא מחצה חלות ומחצה רקיקין. רבי שמעון מתיר. מפני שהוא קרבן אחד:  "
+        ],
+        [
+            "אלו מנחות נקמצות ושיריהן לכהנים. מנחת סולת. והמחבת. והמרחשת. והחלות. והרקיקין. מנחת גוים. מנחת נשים. מנחת העומר. מנחת חוטא ומנחת קנאות. רבי שמעון אומר מנחת חוטא של כהנים נקמצת. והקומץ קרב לעצמו. והשיריים קרבים לעצמן:  ",
+            "מנחת כהנים ומנחת כהן משיח ומנחת נסכים. למזבח. ואין בהם לכהנים. בזה יפה כח המזבח מכח הכהנים. שתי הלחם ולחם הפנים. לכהנים. ואין בהם למזבח. ובזה יפה כח הכהנים מכח המזבח:  ",
+            "כל המנחות הנעשות בכלי. טעונות שלש מתנות שמן. יציקה ובלילה ומתן שמן בכלי קודם לעשייתן. והחלות בוללן. דברי רבי. וחכמים אומרים סלת. החלות טעונות בלילה. הרקיקים משוחים. כיצד מושחן כמין כי. ושאר השמן נאכל לכהנים:  ",
+            "כל המנחות הנעשות בכלי טעונות פתיתה. מנחת ישראל כופל אחד לשנים ושנים לארבעה ומבדיל. מנחת כהנים כופל אחד לשנים ושנים לארבעה ואינו מבדיל. מנחת כהן המשיח לא היה מכפלה. רבי שמעון אומר מנחת כהנים ומנחת כהן משיח אין בהם פתיתה מפני שאין בהם קמיצה. וכל שאין בהם קמיצה אין בהם פתיתה. וכולן כזיתים:  ",
+            "כל המנחות טעונות שלש מאות שיפה. וחמש מאות בעיטה. ו��שיפה והבעיטה בחטים. רבי יוסי אומר אף בבצק. כל המנחות באות עשר עשר. חוץ מלחם הפנים וחביתי כהן גדול שהם באות שתים עשרה. דברי רבי יהודה. רבי מאיר אומר כולן באות שתים עשרה. חוץ מחלות תודה. והנזירות. שהן באות עשר עשר:  ",
+            "העומר היה בא עשרון משלש סאין. שתי הלחם שני עשרונים משלש סאין. לחם הפנים עשרים וארבעה עשרונים מעשרים וארבע סאין:  ",
+            "העומר היה מנופה בשלש עשרה נפה. ושתי הלחם בשתים עשרה. ולחם הפנים באחת עשרה. רבי שמעון אומר לא היה לה קצבה אלא סולת מנופה כל צרכה היה מביא. שנאמר (ויקרא כד, ה) ולקחת סלת ואפית אותה. עד שתהא מנופה כל צרכה:  "
+        ],
+        [
+            "התודה היתה באה חמש סאין ירושלמיות שהן שש מדבריות. שתי איפות האיפה שלש סאין עשרים עשרון. עשרה לחמץ. ועשרה למצה. עשרה לחמץ. עשרון לחלה. ועשרה למצה. ובמצה שלשה מינין. חלות. ורקיקים. ורבוכה. נמצאו שלשה עשרונות ושליש לכל מין. שלש חלות לעשרון. במדה ירושלמית היו שלשים קב. חמשה עשר לחמץ וחמשה עשר למצה. חמשה עשר לחמץ קב וחצי לחלה. וחמשה עשר למצה. והמצה שלשה מינין חלות ורקיקים ורבוכה. נמצאו חמשת קבים לכל מין. שתי חלות לקב:  ",
+            "המלואים היו באים כמצה שבתודה. חלות ורקיקים ורבוכה. הנזירות היתה באה שתי ידות במצה שבתודה. חלות ורקיקים. ואין בה רבוכה. נמצא עשרה קבים ירושלמיות שהן ששה עשרונות ועדוין. ומכולן היה נוטל אחד מעשרה תרומה. שנאמר (ויקרא ז, יד) והקריב ממנו אחד מכל קרבן תרומה לה'. אחד. שלא יטול פרוס. מכל קרבן. שיהו כל הקרבנות שוין. ושלא יטול מקרבן לחברו. לכהן הזורק את דם השלמים לו יהיה. והשאר נאכל לבעלים:  ",
+            "השוחט את התודה בפנים. ולחמה חוץ לחומה. לא קדש הלחם. שחטה עד שלא קרמו בתנור. ואפילו קרמו כולן חוץ מאחד מהן. לא קדש הלחם. שחטה חוץ לזמנה וחוץ למקומה. קדש הלחם. שחטה ונמצאת טרפה. לא קדש הלחם. שחטה ונמצאת בעלת מום. רבי אליעזר אומר קדש. וחכמים אומרים לא קדש. שחטה שלא לשמה. וכן איל המלואים וכן שני כבשי עצרת ששחטן שלא לשמן. לא קדש הלחם:  ",
+            "נסכים שקדשו בכלי ונמצא הזבח פסול. אם יש שם זבח אחר. יקרבו עמו. ואם לאו יפסלו בלינה. ולד תודה ותמורתה. והמפריש תודתו ואבדה. והפריש אחרת תחתיה. אינן טעונים לחם שנאמר (ויקרא ז, יב) והקריב על זבח התודה. התודה טעונה לחם. לא ולדה. ולא חליפתה ולא תמורתה טעונין לחם:  ",
+            "האומר הרי עלי תודה. יביא היא ולחמה מן החולין. תודה מן החולין ולחמה מן המעשר. יביא לחמה מן החולין. תודה מן המעשר ולחמה מן החולין. יביא. התודה היא ולחמה מן המעשר. יביא. ולא יביא מחטי מעשר שני. אלא ממעות מעשר שני:  ",
+            "מנין לאומר הרי עלי תודה לא יביא אלא מן החולין. שנאמר (דברים טז, ב) וזבחת פסח לה' אלהיך צאן ובקר. והלא אין פסח בא אלא מן הכבשים ומן העזים. אם כן למה נאמר צאן ובקר. אלא להקיש כל הבא מן הבקר ומן הצאן לפסח. מה הפסח שהוא בא בחובה אינו בא אלא מן החולין. אף כל דבר שהוא בא בחובה. לא יבא אלא מן החולין. לפיכך האומר הרי עלי תודה. הרי עלי שלמים. הואיל והם באים חובה. לא יבואו אלא מן החולין. והנסכים בכל מקום לא יבואו אלא מן החולין:  "
+        ],
+        [
+            "כל קרבנות הצבור והיחיד. באים מן הארץ ומחוצה לארץ. מן החדש ומן הישן חוץ מן העומר ושתי הלחם. שאינן באים אלא מן החדש ומן הארץ. וכולן אינן באים אלא מן המובחר. ואיזהו מובחר. מכמס ומזוניחה אלפא לסולת. שנייה להם חפריים בבקעה. כל הארצות היו כשרות. אלא מכאן היו מביאים: ",
+            "אין מביאין לא מבית הזבלים. ולא מבית השלחים. ולא מבית האילן. ואם הביא כשר. כיצד הוא עושה. נרה שנה ראשונה. ובשניה זורעה קודם לפסח שבעים יום והיא עושה סולת מרובה. כיצד הוא בודק. הגזבר מכניס את ידו לתוכה. עלה בה אבק. פסולה. עד שיניפנה. ואם התליעה פסולה: ",
+            "תקועה אלפא לשמן. אבא שאול אומר שניה לה רגב בעבר הירדן. כל הארצות היו כשרות אלא מכאן היו מביאין. אין מביאין לא מבית הזבלים. ולא מבית השלחים. ולא ממה שנזרע ביניהם. ואם הביא כשר. אין מביאין אנפיקנון. ואם הביא פסול. אין מביאין מן הגרגרים שנשרו במים. ולא מן הכבושים. ולא מן השלוקין. ואם הביא פסול: ",
+            "שלשה זיתים. ובהן שלשה שלשה שמנים. הזית הראשון מגרגרו בראש הזית וכותש. ונותן לתוך הסל. רבי יהודה אומר סביבות הסל. זה ראשון. טען בקורה. רבי יהודה אומר באבנים. זה שני. חזר וטחן וטען. זה שלישי. הראשון למנורה. והשאר למנחות. הזית השני מגרגרו בראש הגג. וכותש ונותן לתוך הסל. רבי יהודה אומר סביבות הסל. זה ראשון. טען בקורה. רבי יהודה אומר באבנים. זה שני. חזר וטחן וטען. זה שלישי. הראשון למנורה. והשאר למנחות. הזית השלישי עוטנו בתוך הבית עד שילקה. ומעלהו ומנגבו בראש הגג. וכותש ונותן לתוך הסל. רבי יהודה אומר סביבות הסל. זה ראשון. טען בקורה. רבי יהודה אומר באבנים. זה שני. חזר וטחן וטען. זה שלישי. הראשון למנורה. והשאר למנחות: ",
+            "הראשון שבראשון. אין למעלה ממנו. השני שבראשון והראשון שבשני שוין. השלישי שבראשון והשני שבשני והראשון שבשלישי שוין. השלישי שבשני והשני שבשלישי שוין. השלישי שבשלישי אין למטה ממנו. אף המנחות היו בדין שיטענו שמן זית זך. מה אם המנורה שאינה לאכילה. טעונה שמן זית זך. המנחות שהן לאכילה. אינו דין שיטענו שמן זית זך. תלמוד לומר (שמות כז, כ) זך כתית למאור. ולא זך כתית למנחות: ",
+            "ומנין היו מביאין את היין. קרותים והטולים אלפא ליין. שניה להן בית רימה ובית לבן בהר. וכפר סגנה בבקעה. כל הארצות היו כשרות. אלא מכאן היו מביאין. אין מביאין לא מבית הזבלים ולא מבית השלחין ולא ממה שנזרע ביניהן. ואם הביא כשר. אין מביאין אליוסטן ואם הביא כשר. אין מביאין ישן. דברי רבי. וחכמים מכשירין. אין מביאין לא מתוק. ולא מעושן. ולא מבושל. ואם הביא פסול. אין מביאין מן הדליות. אלא מן הרוגליות ומן הכרמים העבודים: ",
+            "לא היו כונסים אותו בחצבים גדולים אלא בחביות קטנות. ואינו ממלא את החביות עד פיהם. כדי שיהא ריחו נודף. אינו מביא לא מפיה מפני הקמחין. ולא משוליה מפני השמרים. אלא מביא משלישה ומאמצעה. כיצד הוא בודק. הגזבר יושב והקנה בידו. זרק את הגיד והקיש בקנה. רבי יוסי ברבי יהודה אומר יין שעלה בו קמחין פסול. שנאמר (במדבר כח, יט) תמימים יהיו לכם ומנחתם. תמימים יהיו לכם ונסכיהם: "
+        ],
+        [
+            "שתי מדות של יבש היו במקדש. עשרון וחצי עשרון. רבי מאיר אומר עשרון עשרון וחצי עשרון. עשרון מה היה משמש שבו היה מודד לכל המנחות לא היה מודד לא בשל שלשה לפר. ולא בשל שנים לאיל. אלא מודדן עשרונות. חצי עשרון מה היה משמש שבו היה מודד חביתי כהן גדול. מחצה בבקר ומחצה בין הערבים:  ",
+            "שבע מדות של לח היו במקדש. הין וחצי ההין ושלישית ההין ורביעית ההין לוג וחצי לוג ורביעית לוג. רבי אליעזר בר צדוק אומר. שנתות היו בהין. עד כאן לפר. עד כאן לאיל. עד כאן לכבש. רבי שמעון אומר לא היה שם הין. וכי מה ��יה ההין משמש. אלא מדה יתירה של לוג ומחצה היתה שבה היה מודד למנחת כהן גדול. לוג ומחצה בבקר ולוג ומחצה בין הערבים:  ",
+            "רביעית מה היתה משמשת. רביעית מים למצורע. ורביעית שמן לנזיר. חצי לוג מה היה משמש. חצי לוג מים לסוטה. וחצי לוג שמן לתודה. ובלוג היה מודד לכל המנחות. אפילו מנחה של ששים עשרון. נותן לה ששים לוג. רבי אליעזר בן יעקב אומר. אפילו מנחה של ששים עשרון. אין לה אלא לוגה. שנאמר (ויקרא יד, כא) למנחה ולוג שמן. ששה לפר. ארבעה לאיל. שלשה לכבש. שלשה ומחצה למנורה. מחצי לוג לכל נר:  ",
+            "מערבין נסכי אילים בנסכי פרים. נסכי כבשים בנסכי כבשים. של יחיד בשל צבור. של יום בשל אמש. אבל אין מערבין נסכי כבשים. בנסכי פרים ואילים. ואם בללן אלו בפני עצמן ואלו בפני עצמן ונתערבו. כשרין. אם עד שלא בלל. פסול. הכבש הבא עם העומר. אף על פי שמנחתו כפולה. לא היו נסכיו כפולין:  ",
+            "כל המדות שהיו במקדש. היו נגדשות. חוץ משל כהן גדול שהיה גודשה לתוכה. מדות הלח בירוציהן קדש. ומדות היבש בירוציהן חול. רבי עקיבא אומר מדות הלח קדש לפיכך בירוציהן קדש. ומדות היבש חול. לפיכך בירוציהן חול. רבי יוסי אומר לא משום זה. אלא שהלח נעכר. והיבש אינו נעכר:  ",
+            "כל קרבנות הצבור והיחיד טעונין נסכים. חוץ מן הבכור והמעשר. והפסח והחטאת. והאשם. אלא שחטאתו של מצורע ואשמו. טעונים נסכים:  ",
+            "כל קרבנות הצבור. אין בהם סמיכה. חוץ מן הפר הבא על כל המצות. ושעיר המשתלח. רבי שמעון אומר אף שעירי עבודה זרה. כל קרבנות היחיד טעונים סמיכה. חוץ מן הבכור והמעשר והפסח. והיורש סומך ומביא נסכים וממיר:  ",
+            "הכל סומכין. חוץ מחרש שוטה וקטן. סומא ונכרי. והעבד והשליח והאשה. וסמיכה שירי מצוה. על הראש. בשתי ידים. ובמקום שסומכין שוחטין. ותכף לסמיכה שחיטה:  ",
+            "חומר בסמיכה מבתנופה. ובתנופה מבסמיכה. שאחד מניף לכל החברים. ואין אחד סומך לכל החברים. וחומר בתנופה. שהתנופה נוהגת בקרבנות היחיד. ובקרבנות הצבור. בחיים ובשחוטין. בדבר שיש בו רוח חיים. ובדבר שאין בו רוח חיים. מה שאין כן בסמיכה:  "
+        ],
+        [
+            "רבי ישמעאל אומר. העומר היה בא. בשבת משלש סאין. ובחול מחמש. וחכמים אומרים. אחד בשבת. ואחד בחול. משלש היה בא. רבי חנניא סגן הכהנים אומר. בשבת היה נקצר ביחיד. ובמגל אחד. ובקופה אחת. ובחול בשלשה. ובשלש קופות. ובשלש מגלות וחכמים אומרים. אחד בשבת. ואחד בחול. בשלשה. ובשלש קופות. ובשלש מגלות:  ",
+            "מצות העומר לבוא מן הקרוב. לא ביכר הקרוב לירושלים. מביאים אותו מכל מקום. מעשה שבא מגגות צריפין. ושתי הלחם. מבקעת עין סוכר:  ",
+            "כיצד היו עושים. שלוחי בית דין. יוצאים מערב יום טוב. ועושים אותו כריכות במחובר לקרקע. כדי שיהא נוח לקצור. וכל העיירות הסמוכות לשם מתכנסות לשם. כדי שיהא נקצר בעסק גדול. כיון שחשכה. אומר להם. בא השמש. אומרים הין. בא השמש. אומרים הין. מגל זו. אומרים הין. מגל זו. אומרים הין. קופה זו. אומרים הין. קופה זו. אומרים הין. בשבת אומר להם. שבת זו. אומרים הין. שבת זו. אומרים הין. אקצור. והם אומרים לו. קצור. אקצור והם אומרים לו קצור. שלשה פעמים על כל דבר ודבר. והם אומרים לו הין הין הין כל כך למה מפני הביתוסים. שהיו אומרים. אין קצירת העומר במוצאי יום טוב:  ",
+            "קצרוהו ונתנוהו בקופות הביאוהו לעזרה. היו מהבהבין אותו באור. כדי לקיים בו מצות קלי. דברי רבי מאיר. וחכמים אומרים. בקנים ובקליחות חוב��ים אותו כדי שלא יתמעך. נתנוהו לאבוב. ואבוב היה מנוקב. כדי שיהא האור שולט בכולו. שטחוהו בעזרה. והרוח מנשבת בו. נתנוהו ברחיים של גרוסות. והוציאו ממנו עשרון. שהוא מנופה משלש עשרה נפה. והשאר נפדה. ונאכל לכל אדם. וחייב בחלה. ופטור מן המעשרות. רבי עקיבא מחייב בחלה. ובמעשרות. בא לו לעשרון. ונתן שמנו ולבונתו. יצק. ובלל. הניף והגיש. וקמץ. והקטיר. והשאר נאכל לכהנים:  ",
+            "משקרב העומר יוצאין ומוצאין שוק ירושלים. שהוא מלא קמח וקלי. שלא ברצון חכמים. דברי רבי מאיר. רבי יהודה אומר. ברצון חכמים היו עושים. משקרב העומר הותר החדש מיד. והרחוקים מותרים מחצות היום ולהלן. משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור. אמר רבי יהודה והלא מן התורה הוא אסור. שנאמר (ויקרא כג, יד) עד עצם היום הזה. מפני מה הרחוקים מותרים מחצות היום ולהלן. מפני שהן יודעין שאין בית דין מתעצלין בו:  ",
+            "העומר היה מתיר במדינה. ושתי הלחם במקדש. אין מביאין מנחות ובכורים. ומנחת בהמה. קודם לעומר. ואם הביא פסול. קודם לשתי הלחם. לא יביא. ואם הביא כשר:  ",
+            "החטים והשעורים. והכוסמין ושבולת שועל והשיפון חייבין בחלה ומצטרפים זה עם זה. ואסורים בחדש מלפני הפסח. ומלקצור מלפני העומר. ואם השרישו קודם לעומר. העומר מתירן. ואם לאו אסורים עד שיבוא עומר הבא:  ",
+            "קוצרים בית השלחים שבעמקים. אבל לא גודשין. אנשי יריחו קוצרין ברצון חכמים. וגודשין שלא ברצון חכמים. ולא מיחו בידם חכמים. קוצר לשחת ומאכיל לבהמה. אמר רבי יהודה אימתי. בזמן שהתחיל עד שלא הביאה שליש. רבי שמעון אומר אף יקצור ויאכיל אף משהביאה שליש:  ",
+            "קוצרין. מפני הנטיעות. מפני בית האבל. מפני בטול בית המדרש. לא יעשה אותן כריכות אבל מניחן צבתים. מצות העומר. לבא מן הקמה. לא מצא יביא מן העמרים. מצותו לבא מן הלח. לא מצא יביא מן היבש. מצותו לקצור בלילה נקצר ביום כשר. ודוחה את השבת:  "
+        ],
+        [
+            "שתי הלחם. נילושות אחת אחת. ונאפות אחת אחת. לחם הפנים נילוש אחד אחד. ונאפה שנים. שנים. ובטפוס היה עושה אותן. וכשהוא רדן נותנן בטפוס. כדי שלא יתקלקלו:  ",
+            "אחד שתי הלחם. ואחד לחם הפנים לישתן ועריכתן בחוץ. ואפייתן בפנים. ואינן דוחות את השבת. רבי יהודה אומר. כל מעשיהם בפנים. רבי שמעון אומר לעולם הוי רגיל לומר שתי הלחם ולחם הפנים כשרות בעזרה. וכשרות בבית פאגי:  ",
+            "חביתי כהן גדול לישתן ועריכתן ואפייתן בפנים. ודוחות את השבת. טחונן והרקדן אינן דוחות את השבת. כלל אמר רבי עקיבא. כל מלאכה שאפשר לה לעשות מערב שבת. אינה דוחה את השבת. ושאי אפשר לה לעשות מערב שבת. דוחה את השבת:  ",
+            "כל המנחות. יש בהן מעשה כלי בפנים. ואין בהן מעשה כלי בחוץ. כיצד. שתי הלחם. ארכן שבעה ורחבן ארבעה. וקרנותיהן ארבע אצבעות. לחם הפנים ארכן עשרה ורחבן חמשה. וקרנותיו שבע אצבעות. רבי יהודה אומר שלא תטעה זד\"ד יה\"ז. בן זומא אומר. (שמות כה, ל) ונתת על השולחן לחם פנים לפני תמיד. שיהא לו פנים:  ",
+            "השלחן. ארכו עשרה. ורחבו חמשה. לחם הפנים ארכן עשרה. ורחבן חמשה. נותן ארכו כנגד רחבו של שלחן. וכופל טפחיים ומחצה מכאן. וטפחיים ומחצה מכאן. נמצא. ארכו ממלא כל רחבו של שלחן. דברי רבי יהודה. רבי מאיר אומר. השלחן ארכו שנים עשר ורחבו ששה. לחם הפנים. ארכו עשרה ורחבו חמשה. נותן ארכו כנגד רחבו של שלחן. וכופל טפחיים מכאן. וטפחיים מכאן. וטפחיים ריוח באמצע. כדי שתהא הרוח מנשבת ביניהן. אבא שאול אומר שם היו נותנין שני בזיכי לבונה של לחם הפנים. אמרו לו. והלא כבר נאמר (ויקרא כד, ז) ונתת על המערכת לבונה זכה. אמר להן והלא כבר נאמר (במדבר ב, כ) ועליו מטה מנשה:  ",
+            "ארבע סניפין של זהב היו שם. מופצלין מראשיהן. שהיו סומכים בהן שנים לסדר זה. ושנים לסדר זה. ועשרים ושמנה קנים כחצי קנה חלול. ארבעה עשר לסדר זה. וארבעה עשר לסדר זה. לא סדור קנים. ולא נטילתן. דוחה את השבת. אלא נכנס מערב שבת ושומטן. ונותנן לארכו של שלחן. כל הכלים שהיו במקדש. ארכן לארכו של בית:  ",
+            "שני שולחנות היו באולם מבפנים. על פתח הבית. אחד של שיש. ואחד של זהב. על של שיש נותנים לחם הפנים בכניסתו ועל של זהב ביציאתו. שמעלין בקדש ולא מורידין. ואחד של זהב מבפנים. שעליו לחם הפנים תמיד. ארבעה כהנים נכנסין. שנים בידם שני סדרים. ושנים בידם שני בזיכים. וארבעה מקדימין לפניהם. שנים ליטול שני סדרים. ושנים ליטול שני בזיכים. המכניסים עומדים בצפון ופניהם לדרום. המוציאין עומדים בדרום ופניהם לצפון. אלו מושכין ואלו מניחין. וטפחו של זה כנגד טפחו של זה. שנאמר (שמות כה, ל) לפני תמיד. רבי יוסי אומר. אפילו אלו נוטלין ואלו מניחין. אף זו היתה תמיד. יצאו ונתנו על השלחן של זהב שהיה באולם. הקטירו הבזיכין והחלות מתחלקות לכהנים. חל יום הכפורים להיות בשבת החלות מתחלקות לערב חל להיות ערב שבת. שעיר של יום הכפורים נאכל לערב. הבבליים אוכלין אותו כשהוא חי. מפני שדעתן יפה:  ",
+            "סדר את הלחם בשבת. ואת הבזיכים לאחר שבת. והקטיר את הבזיכים בשבת פסולה. ואין חייבין עליהן משום פגול נותר וטמא. סדר את הלחם ואת הבזיכין בשבת והקטיר את הבזיכין לאחר שבת פסול ואין חייבין עליהן משום פגול ונותר וטמא. סדר את הלחם ואת הבזיכין לאחר שבת. והקטיר את הבזיכין בשבת. פסול. כיצד יעשה. יניחנה לשבת הבאה. שאפילו היא על השלחן ימים רבים אין בכך כלום:  ",
+            "שתי הלחם נאכלות אין פחות משנים. ולא יתר על שלשה. כיצד. נאפות מערב יום טוב ונאכלות ביום טוב לשנים. חל יום טוב להיות אחר השבת נאכלות לשלשה. לחם הפנים נאכל אין פחות מתשעה ולא יתר על אחד עשר. כיצד. נאפה בערב שבת ונאכל בשבת. לתשעה. חל יום טוב להיות ערב שבת נאכל לעשרה. שני ימים טובים של ראש השנה נאכל לאחד עשר. ואינו דוחה לא את השבת. ולא את יום טוב. רבן שמעון בן גמליאל אומר משום רבי שמעון בן הסגן דוחה את יום טוב ואינו דוחה את יום צום:  "
+        ],
+        [
+            "המנחות והנסכים שנטמאו עד שלא קדשן בכלי. יש להם פדיון. משקדשו בכלי. אין להם פדיון. העופות והעצים והלבונה וכלי שרת אין להם פדיון. שלא נאמר אלא בהמה: \n",
+            "האומר הרי עלי במחבת. והביא במרחשת. במרחשת. והביא במחבת. מה שהביא הביא. וידי חובתו לא יצא. זו להביא במחבת. והביא במרחשת במרחשת והביא במחבת הרי זו פסולה. הרי עלי שני עשרונים להביא בכלי אחד. והביא בשני כלים בשני כלים. והביא בכלי אחד. מה שהביא. הביא. וידי חובתו לא יצא. אלו להביא בכלי אחד. והביא בשני כלים. בשני כלים. והביא בכלי אחד הרי אלו פסולין. הרי עלי שני עשרונים. להביא בכלי אחד. והביא בשני כלים. אמרו לו בכלי אחד נדרת. הקריבן בכלי אחד. כשרים. ובשני כלים. פסולין. הרי עלי שני עשרונים להביא בשני כלים. והביא בכלי אחד. אמרו לו בשני כלים נדרת. הקריבן בשני כלים כשרים. נתנו בכלי אחד. כשתי מנחות שנתערבו: \n",
+            "הרי עלי מנחה מן השעורין. יביא מן החטים. קמח יביא סלת. בלא שמן ולבונה. יביא עמה שמן ולבונה. חצי עשרון. יביא עשרון שלם. עשרון ומחצה. יביא שנים. רבי שמעון פוטר. שלא התנדב כדרך המתנדבים: \n",
+            "מתנדב אדם מנחה של ששים עשרון. ומביא בכלי אחד. אם אמר הרי עלי ששים ואחד. מביא ששים בכלי אחד. ואחד בכלי אחד. שכן צבור מביא ביום טוב הראשון של חג שחל להיות בשבת ששים ואחד. דיו ליחיד שיהא פחות מן הצבור אחד. אמר רבי שמעון והלא אלו לפרים ואלו לכבשים ואינם נבללים זה עם זה אלא עד ששים יכולים להבלל. אמרו לו. ששים נבללים. וששים ואחד אין נבללים. אמר להן כל מדות חכמים כן. בארבעים סאה הוא טובל. בארבעים סאה חסר קרטוב אינו יכול לטבול בהן. אין מתנדבים לוג שנים וחמשה. אבל מתנדבים שלשה וארבעה וששה. ומששה ולמעלה: \n",
+            "מתנדבים יין. ואין מתנדבים שמן. דברי רבי עקיבא. רבי טרפון אומר מתנדבין שמן. אמר רבי טרפון מה מצינו ביין. שבא חובה ובא נדבה. אף השמן. בא חובה ובא נדבה. אמר לו רבי עקיבא לא. אם אמרת ביין שכן הוא קרב חובתו בפני עצמו. תאמר בשמן שאינו קרב חובתו בפני עצמו. אין שנים מתנדבים עשרון אחד. אבל מתנדבים עולה ושלמים ובעוף אפילו פרידה אחת: \n"
+        ],
+        [
+            "הרי עלי עשרון יביא אחד. עשרונים יביא שנים. פירשתי ואיני יודע מה פירשתי. יביא ששים עשרון. הרי עלי מנחה. יביא איזו שירצה. רבי יהודה אומר יביא מנחת הסלת. שהיא מיוחדת שבמנחות:  ",
+            "מנחה מין המנחה יביא אחת. מנחות. מין המנחות. יביא שתים. פירשתי ואיני יודע מה פירשתי. יביא חמשתן. פירשתי מנחה של עשרונים. ואיני יודע מה פירשתי. יביא מנחה של ששים עשרון. רבי אומר יביא מנחות של עשרונים. מאחד ועד ששים:  ",
+            "הרי עלי עצים. לא יפחות משני גזירין. לבונה. לא יפחות מקומץ. חמשה קמצים הן. האומר הרי עלי לבונה לא יפחות מקומץ. המתנדב מנחה יביא עמה קומץ לבונה. המעלה את הקומץ בחוץ חייב. ושני בזיכין טעונין שני קמצים:  ",
+            "הרי עלי זהב. לא יפחות מדינר זהב. כסף. לא יפחות מדינר כסף. נחושת לא יפחות ממעה כסף. פירשתי ואיני יודע מה פירשתי. הוא מביא עד שיאמר לא לכך נתכוונתי:  ",
+            "הרי עלי יין. לא יפחות משלשה לוגין. שמן. לא יפחות מלוג. רבי אומר. שלשה לוגין. פירשתי. ואיני יודע מה פירשתי. יביא כיום המרובה:  ",
+            "הרי עלי עולה. יביא כבש. רבי אלעזר בן עזריה אומר או תור או בן יונה. פירשתי. מן הבקר. ואיני יודע מה פירשתי. יביא פר ועגל. מן הבהמה ואיני יודע מה פירשתי. יביא פר ועגל איל גדי וטלה. פירשתי ואיני יודע מה פירשתי. מוסיף עליהם. תור ובן יונה:  ",
+            "הרי עלי תודה ושלמים. יביא כבש. פירשתי מן הבקר ואיני יודע מה פירשתי. יביא פר ופרה עגל ועגלה. מן הבהמה ואיני יודע מה פירשתי. יביא פר ופרה. עגל ועגלה. איל ורחל. גדי וגדיה. שעיר ושעירה. טלה וטליה:  ",
+            "הרי עלי שור. יביא הוא ונסכיו במנה. עגל. יביא הוא ונסכיו בחמש. איל. יביא הוא ונסכיו בשתים. כבש. יביא הוא ונסכיו בסלע. שור במנה. יביא במנה חוץ מנסכיו. עגל בחמש. יביא בחמש חוץ מנסכיו. איל בשתים. יביא בשתים חוץ מנסכיו. כבש בסלע. יביא בסלע חוץ מנסכיו. שור במנה. והביא שנים במנה. לא יצא. אפילו זה במנה חסר דינר וזה במנה חסר דינר. שחור והביא לבן. לבן והביא שחור. גדול והביא קטן. לא יצא. קטן והביא גדול. יצא. רבי אומר לא יצא:  ",
+            "שור זה עולה ונסתאב. אם רצה יביא בדמיו שנים שני שוורים אלו עולה ונסתאבו. אם רצה יביא בדמיהם אחד. רבי אוסר. איל זה עולה ונסתאב. אם רצה יביא בדמיו כבש. כבש זה עולה ונסתאב. אם רצה יביא בדמיו איל. רבי אוסר. האומר אחד מכבשי הקדש. ואחד משוורי הקדש. היו לו שנים. הגדול שבהן הקדש שלשה. הבינוני שבהן הקדש. פירשתי ואיני יודע מה פירשתי. או שאמר. אמר לי אבא ואיני יודע מה. הגדול שבהן הקדש:  ",
+            "הרי עלי עולה יקריבנה במקדש. ואם הקריבה בבית חוניו לא יצא. שאקריבנה בבית חוניו. יקריבנה במקדש. ואם הקריבה בבית חוניו יצא. רבי שמעון אומר. אין זו עולה. הריני נזיר. יגלח במקדש. ואם גלח בבית חוניו לא יצא. שאגלח בבית חוניו. יגלח במקדש. ואם גלח בבית חוניו יצא. רבי שמעון אומר אין זה נזיר. הכהנים ששמשו בבית חוניו. לא ישמשו במקדש בירושלם. ואין צריך לומר לדבר אחר שנאמר (מלכים ב' כג, ט) אך לא יעלו כהני הבמות על מזבח ה' בירושלם כי אם אכלו מצות בתוך אחיהם. הרי הם כבעלי מומין. חולקין ואוכלין אבל לא מקריבין:  ",
+            "נאמר בעולת הבהמה אשה ריח ניחוח ובעולת העוף אשה ריח ניחוח ובמנחה אשה ריח ניחוח. ללמד שאחד המרבה ואחד הממעיט. ובלבד שיכוין אדם את דעתו לשמים:   "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Torat Emet 357.json

@@ -0,0 +1,146 @@
+{
+    "language": "he",
+    "title": "Mishnah Menachot",
+    "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 מנחות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "כָּל הַמְּנָחוֹת שֶׁנִּקְמְצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִמִּנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, נָתַן בַּכְּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא: \n",
+            "אַחַת מִנְחַת חוֹטֵא וְאַחַת כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קָמַץ בִּשְׂמֹאל, פָּסָל. בֶּן בְּתֵירָא אוֹמֵר, יַחֲזִיר וְיַחֲזֹר וְיִקְמֹץ בְּיָמִין. קָמַץ וְעָלָה בְיָדוֹ צְרוֹר אוֹ גַרְגִּיר מֶלַח אוֹ קֹרֶט שֶׁל לְבוֹנָה, פָּסַל, מִפְּנֵי שֶׁאָמְרוּ, הַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר, פָּסוּל. אֵיזֶה הוּא הַיָּתֵר, שֶׁקְּמָצוֹ מְבֹרָץ. וְחָסֵר, שֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו. כֵּיצַד הוּא עוֹשֶׂה, פּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ: \n",
+            "רִבָּה שַׁמְנָהּ, וְחִסַּר שַׁמְנָהּ, חִסַּר לְבוֹנָתָהּ, פְּסוּלָה. הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ בַחוּץ, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ בַחוּץ, לְהַקְטִיר קֻמְצָהּ בַּחוּץ, אוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, אוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל שְׁיָרֶיהָ לְמָחָר, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ לְמָחָר, לְהַקְטִיר קֻמְצָהּ לְמָחָר, אוֹ כַזַּיִת מִקֻּמְצָהּ לְמָחָר, אוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. זֶה הַכְּלָל, כָּל הַקּוֹמֵץ, וְהַנּוֹתֵן בִּכְלִי, וְהַמְהַלֵּךְ, וְהַמַּקְטִיר, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ בִּשְׁתִיקָה וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+            "כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ חוּץ לִמְקוֹמוֹ, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+        ],
+        [
+            "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ אוֹ לְהַקְטִיר קֻמְצָהּ לְמָחָר, מוֹדֶה רַבִּי יוֹסֵי בָּזֶה, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת. לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, פָּסוּל וְאֵין בּוֹ כָרֵת, וַחֲכָמִים אוֹמְרִים, פִּגוּל וְחַיָּבִין עָלָיו כָּרֵת. אָמְרוּ לוֹ, מַה שָּׁנָה זוֹ מִן הַזָּבַח. אָמַר לָהֶם, שֶׁהַזֶּבַח דָּמוֹ וּבְשָׂרוֹ וְאֵמוּרָיו אֶחָד, וּלְבוֹנָה אֵינָהּ מִן הַמִּנְחָה: \n",
+            "שָׁחַט שְׁנֵי כְבָשִׂים לֶאֱכֹל אַחַת מִן הַחַלּוֹת לְמָחָר, הִקְטִיר שְׁנֵי בְזִיכִין לֶאֱכֹל אַחַד מִן הַסְּדָרִים לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, אוֹתָהּ הַחַלָּה וְאוֹתוֹ הַסֵּדֶר שֶׁחִשַּׁב עָלָיו, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וְהַשֵּׁנִי פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. נִטְמֵאת אַחַת מִן הַחַלּוֹת אוֹ אַחַד מִן הַסְּדָרִים, רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, שֶׁאֵין קָרְבַּן צִבּוּר חָלוּק. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא בְטֻמְאָתוֹ, וְהַטָּהוֹר יֵאָכֵל: \n",
+            "הַתּוֹדָה מְפַגֶּלֶת אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַתּוֹדָה. כֵּיצַד. הַשּׁוֹחֵט אֶת הַתּוֹדָה לֶאֱכֹל מִמֶּנָּה לְמָחָר, הִיא וְהַלֶּחֶם מְפֻגָּלִין. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל וְהַתּוֹדָה אֵינָהּ מְפֻגָּלֶת. הַכְּבָשִׂים מְפַגְּלִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַכְּבָשִׂים. כֵּיצַד. הַשּׁוֹחֵט אֶת הַכְּבָשִׂים לֶאֱכֹל מֵהֶם לְמָחָר, הֵם וְהַלֶּחֶם מְפֻגָּלִים. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל, וְהַכְּבָשִׂים אֵינָן מְפֻגָּלִין: \n",
+            "הַזֶּבַח מְפַגֵּל אֶת הַנְּסָכִין מִשֶּׁקָּדְשׁוּ בִכְלִי, דִּבְרֵי רַבִּי מֵאִיר. וְהַנְּסָכִין אֵינָן מְפַגְּלִין אֶת הַזָּבַח. כּ��יצַד. הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא וּנְסָכָיו מְפֻגָּלִין. לְהַקְרִיב מִן הַנְּסָכִין לְמָחָר, הַנְּסָכִין מְפֻגָּלִין, וְהַזֶּבַח אֵינוֹ מְפֻגָּל: \n",
+            "פִּגֵּל בַּקֹּמֶץ וְלֹא בַלְּבוֹנָה, בַּלְּבוֹנָה וְלֹא בַקֹּמֶץ, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין בּוֹ כָרֵת, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. מוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּמִנְחַת חוֹטֵא וּבְמִנְחַת קְנָאוֹת, שֶׁאִם פִּגֵּל בַּקֹּמֶץ, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת, שֶׁהַקֹּמֶץ הוּא הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל שְׁתֵּי חַלּוֹת לְמָחָר, הִקְטִיר אַחַד מִן הַבְּזִיכִים לֶאֱכֹל שְׁנֵי סְדָרִים לְמָחָר, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין פִּגּוּל, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא פִגּוּל, וַחֲבֵרוֹ כָשֵׁר. לֶאֱכֹל מֵחֲבֵרוֹ לְמָחָר, שְׁנֵיהֶם כְּשֵׁרִים: \n"
+        ],
+        [
+            "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n",
+            "לֹא יָצַק, לֹא בָלַל, לֹא פָתַת, לֹא מָלַח, לֹא הֵנִיף, לֹא הִגִּישׁ, אוֹ שֶׁפְּתָתָן פִּתִּים מְרֻבּוֹת, וְלֹא מְשָׁחָן, כְּשֵׁרוֹת. נִתְעָרֵב קֻמְצָהּ בְּקֹמֶץ חֲבֶרְתָּהּ, בְּמִנְחַת כֹּהֲנִים, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, בְּמִנְחַת נְסָכִין, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ וּבְמִנְחַת נְסָכִין, פְּסוּלָה, שֶׁזּוֹ בְּלִילָתָהּ עָבָה, וְזוֹ בְּלִילָתָהּ רַכָּה, וְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ: \n",
+            "שְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמְצוּ, וְנִתְעָרְבוּ זוֹ בָזוֹ, אִם יָכוֹל לִקְמֹץ מִזּוֹ בִּפְנֵי עַצְמָהּ וּמִזּוֹ בִּפְנֵי עַצְמָהּ, כְּשֵׁרוֹת. וְאִם לָאו, פְּסוּלוֹת. הַקֹּמֶץ שֶׁנִּתְעָרֵב בְּמִנְחָה שֶׁלֹּא נִקְמְצָה, לֹא יַקְטִיר. וְאִם הִקְטִיר, זוֹ שֶׁנִּקְמְצָה, עָלְתָה לַבְּעָלִים, וְזוֹ שֶׁלֹּא נִקְמְצָה, לֹא עָלְתָה לַבְּעָלִים. נִתְעָרֵב קֻמְצָהּ בִּשְׁיָרֶיהָ אוֹ בִשְׁיָרֶיהָ שֶׁל חֲבֶרְתָּהּ, לֹא יַקְטִיר. וְאִם הִקְטִיר, עָלְתָה לַבְּעָלִים. נִטְמָא הַקֹּמֶץ וְהִקְרִיבוֹ, הַצִּיץ מְרַצֶּה. יָצָא וְהִקְרִיבוֹ, אֵין הַצִּיץ מְרַצֶּה, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n",
+            "נִטְמְאוּ שְׁיָרֶיהָ, נִשְׂרְפוּ שְׁיָרֶיהָ, אָבְדוּ שְׁיָרֶיהָ, כְּמִדַּת רַבִּי אֱלִיעֶזֶר, כְּשֵׁרָה. וּכְמִדַּת רַבִּי יְהוֹשֻׁעַ, פְּסוּלָה. שֶׁלֹּא בִכְלִי שָׁרֵת, פְּסוּלָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר. הִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה: \n",
+            "הַקֹּמֶץ, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הָעִשָּׂרוֹן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַיַּיִן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַשֶּׁמֶן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַסֹּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה. הַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה: \n",
+            "שְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי כִבְשֵׂי עֲצֶרֶת מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי חַלּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ. שְׁנֵי סְדָרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי בְזִיכִין מְעַכְּבִין זֶה אֶת זֶה. הַסְּדָרִים וְהַבְּזִיכִין מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי מִינִים שֶׁבַּנָּזִיר, שְׁלשָׁה שֶׁבַּפָּרָה, אַרְבָּעָה שֶׁבַּתּוֹדָה, אַרְבָּעָה שֶׁבַּלּוּלָב, אַרְבָּעָה שֶׁבַּמְּצֹרָע, מְעַכְּבִין זֶה אֶת זֶה. שֶׁבַע הַזָּיוֹת שֶׁבַּפָּרָה מְעַכְּבוֹת זוֹ אֶת זוֹ. שֶׁבַע הַזָּיוֹת שֶׁל בֵּין הַבַּדִּים, וְשֶׁעַל הַפָּרֹכֶת, וְשֶׁעַל מִזְבַּח הַזָּהָב, מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+            "שִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה. שִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי פָרָשִׁיּוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִלִּין מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, שֶׁאַרְבַּעְתָּן מִצְוָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אַרְבַּעְתָּן אַרְבַּע מִצְוֹת: \n"
+        ],
+        [
+            "הַתְּכֵלֶת אֵינָהּ מְעַכֶּבֶת אֶת הַלָּבָן, וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. תְּפִלָּה שֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ, וְשֶׁל ראשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד. הַסֹּלֶת וְהַשֶּׁמֶן אֵינָם מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵינָן מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+            "הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הָיוּ לָהֶם פָּרִים מְרֻבִּים וְלֹא הָיוּ לָהֶם נְסָכִים, יָבִיאוּ פַר אֶחָד וּנְסָכָיו, וְלֹא יִקְרְבוּ כֻלָּן בְּלֹא נְסָכִין: \n",
+            "הַפָּר וְהָאֵילִים וְהַכְּבָשִׂים וְהַשָּׂעִיר אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, וְלֹא הַלֶּחֶם מְעַכְּבָן. הַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר שִׁמְעוֹן בֶּן נַנָּס, לֹא כִי, אֶלָּא הַכְּבָשִׂים מְעַכְּבִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְעַכֵּב אֶת הַכְּבָשִׂים, שֶׁכֵּן מָצִינוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, קָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, אַף כָּאן יִקְרְבוּ כְבָשִׂים בְּלֹא לָחֶם. אָמַר רַבִּי שִׁמְעוֹן, הֲלָכָה כְּדִבְרֵי בֶן נַנָּס, אֲבָל אֵין הַטַּעַם כִּדְבָרָיו, שֶׁכָּל הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, קָרַב בַּמִּדְבָּר. וְכָל הָאָמוּר בְּתוֹרַת כֹּהֲנִים, לֹא קָרַב בַּמִּדְבָּר. מִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. וּמִפְּנֵי מָה אֲנִי אוֹמֵר יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, שֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן בְּלֹא לֶחֶם. לֶחֶם בְּלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ: \n",
+            "הַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין אֶת הַתְּמִידִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין זֶה אֶת זֶה. לֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, יַקְרִיבוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, אֵימָתַי, בִּזְמַן שֶׁהָיוּ אֲנוּסִין אוֹ שׁוֹגְגִין. אֲבָל אִם הָיוּ מְזִידִין וְלֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, לֹא יַקְרִיבוּ בֵּין הָעַרְבָּיִם. לֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, יַקְטִירוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, וְכֻלָּהּ הָיְתָה קְרֵבָה בֵּין הָעַרְבָּיִם, שֶׁאֵין מְחַנְּכִין אֶת מִזְבַּח הַזָּהָב אֶלָּא בִקְטֹרֶת הַסַּמִּים, וְלֹא מִזְבַּח הָעוֹלָה אֶלָּא בְתָמִיד שֶׁל שַׁחַר, וְלֹא אֶת הַשֻּׁלְחָן אֶלָּא בְלֶחֶם הַפָּנִים בְּשַׁבָּת, וְלֹא אֶת הַמְּנוֹרָה אֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבָּיִם: \n",
+            "חֲבִתֵּי כֹהֵן גָּדוֹל, לֹא הָיוּ בָאוֹת חֲצָיִים, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה בַבֹּקֶר, וּמֶחֱצָה בֵין הָעַרְבָּיִם. וְכֹהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת וּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, וְלֹא חֲצִי עֶשְׂרוֹנוֹ שֶׁל רִאשׁוֹן, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה, וּמֶחֱצָה אָבֵד. נִמְצְאוּ שְׁנֵי חֲצָיִים קְרֵבִין, וּשְׁנֵי חֲצָיִים אוֹבְדִין. לֹא מִנּוּ כֹהֵן אַחֵר, מִשֶּׁל מִי הָיְתָה קְרֵבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁים. וּשְׁלֵמָה הָיְתָה קְרֵבָה: \n"
+        ],
+        [
+            "כָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, חוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה וּשְׁתֵּי הַלֶּחֶם, שֶׁהֵן בָּאוֹת חָמֵץ. רַבִּי מֵאִיר אוֹמֵר, שְׂאֹר בּוֹדֶה לָהֶן מִתּוֹכָן וּמְחַמְּצָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הִיא אֵינָהּ מִן הַמֻּבְחָר, אֶלָּא מֵבִיא אֶת הַשְּׂאֹר, וְנוֹתֵן לְתוֹךְ הַמִּדָּה, וּמְמַלֵּא אֶת הַמִּדָּה. אָמְרוּ לוֹ, אַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה: \n",
+            "כָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין, וּמְשַׁמְּרָן שֶׁלֹּא יַחֲמִיצוּ. וְאִם הֶחֱמִיצוּ שְׁיָרֶיהָ, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא ב), כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ. וְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ: \n",
+            "יֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, שֶׁמֶן וְלֹא לְבוֹנָה, לְבוֹנָה וְלֹא שֶׁמֶן, לֹא שֶׁמֶן וְלֹא לְבוֹנָה. וְאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת גּוֹיִם, וּמִנְחַת נָשִׁים, וּמִנְחַת הָעֹמֶר. מִנְחַת נְסָכִין טְעוּנָה שֶׁמֶן, וְאֵין טְעוּנָה לְבוֹנָה. לֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, וְאֵין טָעוּן שָׁמֶן. שְׁתֵּי הַלֶּחֶם, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת, לֹא שֶׁמֶן וְלֹא לְבוֹנָה: \n",
+            "וְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ. נָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ. לְבוֹנָה, יִלְקְטֶנָּה. נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. נָתַן כְּלִי עַל גַּבֵּי כְּלִי, לֹא פְסָלָהּ: \n",
+            "יֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, תְּנוּפָה וְלֹא הַגָּשָׁה, הַגָּשָׁה וּתְנוּפָה, לֹא תְנוּפָה וְלֹא הַגָּשָׁה. אֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת חוֹטֵא. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶן הַגָּשָׁה, מִפְנֵי שֶׁאֵין בָּהֶן קְמִיצָה. וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה, אֵין בָּהֶן הַגָּשָׁה: \n",
+            "אֵלּוּ טְעוּנִין תְּנוּפָה וְאֵין טְעוּנִין הַגָּשָׁה, לֹג שֶׁמֶן שֶׁל מְצֹרָע וַאֲשָׁמוֹ, וְהַבִּכּוּרִים כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וְאֵמוּרֵי שַׁלְמֵי יָחִיד וְחָזֶה וָשׁוֹק שֶׁלָּהֶן, אֶחָד אֲנָשִׁים, וְאֶחָד נָשִׁים, בְּיִשְׂרָאֵל אֲבָל לֹא בַאֲחֵרִים, וּשְׁתֵּי הַלֶּחֶם, וּשְׁנֵי כִבְשֵׂי עֲצָרֶת. כֵּיצַד הוּא עוֹשֶׂה, נוֹתֵן שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, וּמַנִּיחַ שְׁתֵּי יָדָיו מִלְּמַטָּן, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר (שמות כט), אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם. תְּנוּפָה הָיְתָה בַמִּזְרָח, וְהַגָּשָׁה בַּמַּעֲרָב. וּתְנוּפוֹת קוֹדְמוֹת לְהַגָּשׁוֹת. מִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת, טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. לֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, לֹא תְנוּפָה וְלֹא הַגָּשָׁה: \n",
+            "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה מִינִים טְעוּנִים שָׁלשׁ מִצְוֹת, שְׁתַּיִם בְּכָל אַחַת וְאַחַת, וְהַשְּׁלִישִׁית אֵין בָּהֶן. וְאֵלּוּ הֵן, זִבְחֵי שַׁלְמֵי יָחִיד, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וַאֲשַׁם מְצֹרָע. זִבְחֵי שַׁלְמֵי יָחִיד, טְעוּנִים סְמִיכָה חַיִּים, וּתְנוּפָה שְׁחוּטִים, וְאֵין בָּהֶם תְּנוּפָה חַיִּים. זִבְחֵי שַׁלְמֵי צִבּוּר, טְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִים, וְאֵין בָּהֶן סְמִיכָה. וַאֲשַׁם מְצֹרָע, טָעוּן סְמִיכָה וּתְנוּפָה חַי, וְאֵין בּוֹ תְנוּפָה שָׁחוּט: \n",
+            "הָאוֹמֵר הֲרֵי עָלַי בְּמַחֲבַת, לֹא יָבִיא בְמַרְחֶשֶׁת. בְּמַרְחֶשֶׁת, לֹא יָבִיא בְמַחֲבָת. וּמַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, אֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, וְהַמַּחֲבַת אֵין לָהּ כִּסּוּי, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר, מַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁים, וּמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁים: \n",
+            "הָאוֹמֵר הֲרֵי עָלַי בַּתַּנּוּר, לֹא יָבִיא מַאֲפֵה כֻפָּח וּמַאֲפֵה רְעָפִים וּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, יָבִיא מַאֲפֵה כֻפָּח. הֲרֵי עָלַי מִנְחַת מַאֲפֶה, לֹא יָבִיא מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין. רַבִּי שִׁמְעוֹן מַתִּיר, מִפְּנֵי שֶׁהוּא קָרְבָּן אֶחָד: \n"
+        ],
+        [
+            "אֵלּוּ מְנָחוֹת נִקְמָצוֹת וּשְׁיָרֵיהֶן לַכֹּהֲנִים, מִנְחַת סֹלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת הָעֹמֶר, מִנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת חוֹטֵא שֶׁל כֹּהֲנִים נִקְמֶצֶת, וְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, וְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן: \n",
+            "מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ וּמִנְחַת נְסָכִים, לַמִּזְבֵּחַ, וְאֵין בָּהֶם לַכֹּהֲנִים. בָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים. שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, לַכֹּהֲנִים, וְאֵין בָּהֶם לַמִּזְבֵּחַ. וּבָזֶה יָפֶה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ: \n",
+            "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי טְעוּנוֹת שָׁלשׁ מַתְּנוֹת שֶׁמֶן, יְצִיקָה, וּבְלִילָה, וּמַתַּן שֶׁמֶן בַּכְּלִי קֹדֶם לַעֲשִׂיָּתָן. וְהַחַלּוֹת בּוֹלְלָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, סֹלֶת. הַחַלּוֹת טְעוּנוֹת בְּלִילָה, הָרְקִיקִים מְשׁוּחִין. כֵּיצַד מוֹשְׁחָן, כְּמִין כִי. וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים: \n",
+            "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי, טְעוּנוֹת פְּתִיתָה. מִנְחַת יִשְׂרָאֵל, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וּמַבְדִּיל. מִנְחַת כֹּהֲנִים, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וְאֵינוֹ מַבְדִּיל. מִנְחַת כֹּהֵן הַמָּשִׁיחַ, לֹא הָיָה מְכַפְּלָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶם פְּתִיתָה, מִפְּנֵי שֶׁאֵין בָּהֶם קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶם קְמִיצָה, אֵין בָּהֶן פְּתִיתָה. וְכֻלָּן כַּזֵּיתִים: \n",
+            "כָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלשׁ מֵאוֹת שִׁיפָה וַחֲמֵשׁ מֵאוֹת בְּעִיטָה. וְהַשִּׁיפָה וְהַבְּעִיטָה בַּחִטִּים. רַבִּי יוֹסֵי אוֹמֵר, אַף בַּבָּצֵק. כָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, חוּץ מִלֶּחֶם הַפָּנִים, וַחֲבִתֵּי כֹהֵן גָּדוֹל, שֶׁהֵם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כֻּלָּן בָּאוֹת שְׁתֵּים עֶשְׂרֵה, חוּץ מֵחַלּוֹת תּוֹדָה וְהַנְּזִירוּת, שֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר: \n",
+            "הָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלשׁ סְאִין. שְׁתֵּי הַלֶּחֶם, שְׁנֵי עֶשְׂרוֹנִים מִשָּׁלשׁ סְאִין. לֶחֶם הַפָּנִים, עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנִים מֵעֶשְׂרִים וְאַרְבַּע סְאִין: \n",
+            "הָעֹמֶר הָיָה מְנֻפֶּה בִּשְׁלשׁ עֶשְׂרֵה נָפָה. וּשְׁתֵּי הַלֶּחֶם בִּשְׁתֵּים עֶשְׂרֵה. וְלֶחֶם הַפָּנִים בְּאַחַת עֶשְׂרֵה. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה לָהּ קִצְבָּה, אֶלָּא סֹלֶת מְנֻפָּה כָּל צָרְכָּהּ הָיָה מֵבִיא, שֶׁנֶּאֱמַר (ויקרא כד), וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, עַד שֶׁתְּהֵא מְנֻפָּה כָּל צָרְכָּהּ: \n"
+        ],
+        [
+            "הַתּוֹדָה הָיְתָה בָאָה חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת, שְׁתֵּי אֵיפוֹת, הָאֵיפָה שָׁלשׁ סְאִין, עֶשְׂרִים עִשָּׂרוֹן, עֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה. עֲשָׂרָה לֶחָמֵץ, עִשָּׂרוֹן לְחַלָּה. וַעֲשָׂרָה לַמַּצָּה, וּבַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. נִמְצְאוּ שְׁלשָׁה עֶשְׂרוֹנוֹת וּשְׁלִישׁ לְכָל מִין, שָׁלשׁ חַלּוֹת לְעִשָּׂרוֹן. בְּמִדָּה יְרוּשַׁלְמִית הָיוּ שְׁלשִׁים קַב, חֲמִשָּׁה עָשָׂר לֶחָמֵץ, וַחֲמִשָּׁה עָשָׂר לַמַּצָּה. חֲמִשָּׁה עָשָׂר לֶחָמֵץ, קַב וָחֵצִי לְחַלָּה. וַחֲמִשָּׁה עָשָׂר לַמַּצָּה, וְהַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה, נִמְצְאוּ חֲמֵשֶׁת קַבִּים לְכָל מִין, שְׁתֵּי חַלּוֹת לְקָב: \n",
+            "הַמִּלּוּאִים הָיוּ בָאִים כַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. הַנְּזִירוּת הָיְתָה בָאָה שְׁתֵּי יָדוֹת בַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים, וְאֵין בָּהּ רְבוּכָה, נִמְצְאוּ עֲשָׂרָה קַבִּים יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנוֹת וַעֲדוּיָן. וּמִכֻּלָּן הָיָה נוֹטֵל אֶחָד מֵעֲשָׂרָה תְּרוּמָה, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב מִמֶּנּוּ אֶחָד מִכָּל קָרְבָּן תְּרוּמָה לַה'. אֶחָד, שֶׁלֹּא יִטֹּל פָּרוּס. מִכָּל קָרְבָּן, שֶׁיְּהוּ כָל הַקָּרְבָּנוֹת שָׁוִין, וְשֶׁלֹּא יִטֹּל מִקָּרְבָּן לַחֲבֵרוֹ. לַכֹּהֵן הַזֹּרֵק אֶת דַּם הַשְּׁלָמִים לוֹ יִהְיֶה, וְהַשְּׁאָר נֶאֱכָל לַבְּעָלִים: \n",
+            "הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם: \n",
+            "נְסָכִין שֶׁקָּדְשׁוּ בִכְלִי וְנִמְצָא הַזֶּבַח פָּסוּל, אִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקְרְבוּ עִמּוֹ. וְאִם לָאו, יִפָּסְלוּ בְלִינָה. וְלַד תּוֹדָה וּתְמוּרָתָהּ, וְהַמַּפְרִישׁ תּוֹדָתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, אֵינָן טְעוּנִים לֶחֶם, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב עַל זֶבַח הַתּוֹדָה, הַתּוֹדָה טְעוּנָה לֶחֶם, וְלֹא וְלָדָהּ וְלֹא חֲלִיפָתָהּ וְלֹא תְמוּרָתָהּ טְעוּנִין לָחֶם: \n",
+            "הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַמַּעֲשֵׂר וְלַחְמָהּ מִן הַחֻלִּין, יָבִיא. הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא. וְלֹא יָבִיא מֵחִטֵּי מַעֲשֵׂר שֵׁנִי, אֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי: \n",
+            "מִנַּיִן לָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, לֹא יָבִיא אֶלָּא מִן הַחֻלִּין, שֶׁנֶּאֱמַר (דברים טז), וְזָבַחְתָּ פֶּסַח לַה' אֱלֹהֶיךָ צֹאן וּבָקָר, וַהֲלֹא אֵין פֶּסַח בָּא אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים. אִם כֵּן, לָמָּה נֶאֱמַר צֹאן וּבָקָר. אֶלָּא לְהָקִישׁ כֹּל הַבָּא מִן הַבָּקָר וּמִן הַצֹּאן לַפֶּסַח, מַה הַפֶּסַח, שֶׁהוּא בָא בְחוֹבָה, אֵינוֹ בָא אֶלָּא מִן הַחֻלִּין, אַף כָּל דָּבָר שֶׁהוּא בָא בְחוֹבָה, לֹא יָבֹא אֶלָּא מִן הַחֻלִּין. לְפִיכָךְ, הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, הֲרֵי עָל��י שְׁלָמִים, הוֹאִיל וְהֵם בָּאִים חוֹבָה, לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין. וְהַנְּסָכִים בְּכָל מָקוֹם לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין: \n"
+        ],
+        [
+            "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִים מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, שֶׁאֵינָן בָּאִים אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. וְכֻלָּן אֵינָן בָּאִים אֶלָּא מִן הַמֻּבְחָר. וְאֵיזֶהוּ מֻבְחָר. מִכְמָס וּמְזוֹנִיחָה, אַלְפָא לַסֹּלֶת. שְׁנִיָּה לָהֶם, חֲפָרַיִם בַּבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִים: \n",
+            "אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִבֵּית הָאִילָן. וְאִם הֵבִיא, כָּשֵׁר. כֵּיצַד הוּא עוֹשֶׂה, נָרָהּ שָׁנָה רִאשׁוֹנָה, וּבַשְּׁנִיָּה זוֹרְעָהּ קֹדֶם לַפֶּסַח שִׁבְעִים יוֹם, וְהִיא עוֹשָׂה סֹלֶת מְרֻבָּה. כֵּיצַד הוּא בוֹדֵק. הַגִּזְבָּר מַכְנִיס אֶת יָדוֹ לְתוֹכָהּ. עָלָה בָהּ אָבָק, פְּסוּלָה, עַד שֶׁיְּנִיפֶנָּה. וְאִם הִתְלִיעָה, פְּסוּלָה: \n",
+            "תְּקוֹעָה, אַלְפָא לַשָּׁמֶן. אַבָּא שָׁאוּל אוֹמֵר, שְׁנִיָּה לָהּ רֶגֶב בְּעֵבֶר הַיַּרְדֵּן. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶם. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אַנְפִּיקְנוֹן. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַגַּרְגְּרִים שֶׁנִּשְׁרוּ בַמַּיִם, וְלֹא מִן הַכְּבוּשִׁים, וְלֹא מִן הַשְּׁלוּקִין. וְאִם הֵבִיא, פָּסוּל: \n",
+            "שְׁלשָׁה זֵיתִים, וּבָהֶן שְׁלשָׁה שְׁלשָׁה שְׁמָנִים. הַזַּיִת הָרִאשׁוֹן, מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל. זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים. זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשֵּׁנִי מְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשְּׁלִישִׁי, עוֹטְנוֹ בְתוֹךְ הַבַּיִת עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת: \n",
+            "הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִי��ִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ. אַף הַמְּנָחוֹת הָיוּ בַדִּין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. מָה אִם הַמְּנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה, טְעוּנָה שֶׁמֶן זַיִת זַךְ, הַמְּנָחוֹת, שֶׁהֵן לַאֲכִילָה, אֵינוֹ דִין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. תַּלְמוּד לוֹמַר (שמות כז), זָךְ כָּתִית לַמָּאוֹר, וְלֹא זַךְ כָּתִית לַמְּנָחוֹת: \n",
+            "וּמִנַּיִן הָיוּ מְבִיאִין אֶת הַיַּיִן. קְרוּתִים וְהַטּוּלִים, אַלְפָא לַיָּיִן. שְׁנִיָּה לָהֶן, בֵּית רִמָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִגְנָה בַבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין, לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִין, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אִלְיוּסְטָן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין יָשָׁן, דִּבְרֵי רַבִּי. וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין, לֹא מָתוֹק, וְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרוֹגְלִיּוֹת וּמִן הַכְּרָמִים הָעֲבוּדִים: \n",
+            "לֹא הָיוּ כוֹנְסִים אוֹתוֹ בַחֲצָבִים גְּדוֹלִים, אֶלָּא בְחָבִיּוֹת קְטַנּוֹת. וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִיּוֹת עַד פִּיהֶם, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף. אֵינוֹ מֵבִיא, לֹא מִפִּיהָ, מִפְּנֵי הַקְּמָחִין. וְלֹא מִשּׁוּלֶיהָ, מִפְּנֵי הַשְּׁמָרִים. אֶלָּא מֵבִיא מִשְּׁלִישָׁהּ וּמֵאֶמְצָעָהּ. כֵּיצַד הוּא בוֹדֵק, הַגִּזְבָּר יוֹשֵׁב וְהַקָּנֶה בְיָדוֹ, זָרַק אֶת הַגִּיד וְהִקִּישׁ בַּקָּנֶה. רַבִּי יוֹסֵי בְרַבִּי יְהוּדָה אוֹמֵר, יַיִן שֶׁעָלָה בוֹ קְמָחִין, פָּסוּל, שֶׁנֶּאֱמַר, תְּמִימִים יִהְיוּ לָכֶם וּמִנְחָתָם (במדבר כח), תְּמִימִים יִהְיוּ לָכֶם וְנִסְכֵּיהֶם (שם): \n"
+        ],
+        [
+            "שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַמִּקְדָּשׁ, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. רַבִּי מֵאִיר אוֹמֵר, עִשָּׂרוֹן, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. לֹא הָיָה מוֹדֵד, לֹא בְשֶׁל שְׁלשָׁה לְפַר, וְלֹא בְשֶׁל שְׁנַיִם לְאַיִל, אֶלָּא מוֹדְדָן עֶשְׂרוֹנוֹת. חֲצִי עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד חֲבִתֵּי כֹהֵן גָּדוֹל, מֶחֱצָה בַּבֹּקֶר וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+            "שֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ בַמִּקְדָּשׁ. הִין, וַחֲצִי הַהִין, וּשְׁלִישִׁית הַהִין, וּרְבִיעִית הַהִין, לֹג, וַחֲצִי לֹג, וּרְבִיעִית לֹג. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, שְׁנָתוֹת הָיוּ בַהִין, עַד כָּאן לְפַר, עַד כָּאן לְאַיִל, עַד כָּאן לְכֶבֶשׂ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה שָׁם הִין, וְכִי מֶה הָיָה הַהִין מְשַׁמֵּשׁ. אֶלָּא מִדָּה יְתֵרָה שֶׁל לֹג וּמֶחֱצָה הָיְתָה, שֶׁבָּהּ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, לֹג וּמֶחֱצָה בַּבֹּקֶר וְלֹג וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+            "רְבִיעִית מֶה הָיְתָה מְשַׁמֶּשֶׁת. רְבִיעִית מַיִם לִמְצֹרָע, וּרְבִיעִית שֶׁמֶן לְנָזִיר. חֲצִי לֹג מֶה הָיָה מְשַׁמֵּשׁ. חֲצִי לֹג מַיִם לְסוֹטָה. וַחֲצִי לֹג שֶׁמֶן לְתוֹדָה. וּבַ��ֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, נוֹתֵן לָהּ שִׁשִּׁים לֹג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, אֵין לָהּ אֶלָּא לֻגָּהּ, שֶׁנֶּאֱמַר (ויקרא יד), לְמִנְחָה וְלֹג שָׁמֶן. שִׁשָּׁה לְפַר, אַרְבָּעָה לְאַיִל, שְׁלשָׁה לְכֶבֶשׂ, שְׁלשָׁה וּמֶחֱצָה לַמְּנוֹרָה, מֵחֲצִי לֹג לְכָל נֵר: \n",
+            "מְעָרְבִין נִסְכֵּי אֵילִים בְּנִסְכֵּי פָרִים, נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי כְבָשִׂים, שֶׁל יָחִיד בְּשֶׁל צִבּוּר, שֶׁל יוֹם בְּשֶׁל אָמֶשׁ. אֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. וְאִם בְּלָלָן אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, וְנִתְעָרְבוּ, כְּשֵׁרִין. אִם עַד שֶׁלֹּא בָלַל, פָּסוּל. הַכֶּבֶשׂ הַבָּא עִם הָעֹמֶר, אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, לֹא הָיוּ נְסָכָיו כְּפוּלִין: \n",
+            "כָּל הַמִּדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גוֹדְשָׁהּ לְתוֹכָהּ. מִדּוֹת הַלַּח, בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ, בֵּרוּצֵיהֶן חֹל. רַבִּי עֲקִיבָא אוֹמֵר, מִדּוֹת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ חֹל, לְפִיכָךְ בֵּרוּצֵיהֶן חֹל. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, וְהַיָּבֵשׁ אֵינוֹ נֶעְכָּר: \n",
+            "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִין נְסָכִים, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח וְהַחַטָּאת וְהָאָשָׁם, אֶלָּא שֶׁחַטָּאתוֹ שֶׁל מְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים: \n",
+            "כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: \n",
+            "הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה: \n",
+            "חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה: \n"
+        ],
+        [
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הָעֹמֶר הָיָה בָא בְשַׁבָּת מִשָּׁלשׁ סְאִין, וּבְחֹל מֵחָמֵשׁ. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, מִשָּׁלשׁ הָיָה בָא. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, בְּשַׁבָּת הָיָה נִקְצָר בְּיָחִיד וּבְמַגָּל אֶחָד וּבְקֻפָּה אַחַת. וּבְחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְש��ָלשׁ מַגָּלוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת: \n",
+            "מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. לֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, מְבִיאִים אוֹתוֹ מִכָּל מָקוֹם. מַעֲשֶׂה שֶׁבָּא מִגַּגּוֹת צְרִיפִין, וּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר: \n",
+            "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n",
+            "קְצָרוּהוּ וּנְתָנוּהוּ בְקֻפּוֹת, הֱבִיאוּהוּ לָעֲזָרָה, הָיוּ מְהַבְהְבִין אוֹתוֹ בָאוּר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּקָנִים וּבִקְלִיחוֹת חוֹבְטִים אוֹתוֹ, כְּדֵי שֶׁלֹּא יִתְמָעֵךְ. נְתָנוּהוּ לָאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, כְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלּוֹ. שְׁטָחוּהוּ בָעֲזָרָה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ. נְתָנוּהוּ בְרֵחַיִם שֶׁל גָּרוֹסוֹת, וְהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה מִשְּׁלשׁ עֶשְׂרֵה נָפָה, וְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. וְחַיָּב בַּחַלָּה, וּפָטוּר מִן הַמַּעַשְׂרוֹת. רַבִּי עֲקִיבָא מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. בָא לוֹ לָעִשָּׂרוֹן, וְנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, יָצַק, וּבָלַל, הֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים: \n",
+            "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n",
+            "הָעֹמֶר הָיָה מַתִּיר בַּמְּדִינָה, וּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ. אֵין מְבִיאִין מְנָחוֹת וּבִכּוּרִים וּמִנְחַת בְּהֵמָה קֹדֶם לָעֹמֶר. וְאִם הֵבִיא, פָּסוּ��. קֹדֶם לִשְׁתֵּי הַלֶּחֶם, לֹא יָבִיא. וְאִם הֵבִיא, כָּשֵׁר: \n",
+            "הַחִטִּים וְהַשְּׂעֹרִים וְהַכֻּסְּמִין וְשִׁבֹּלֶת שׁוּעָל וְהַשִּׁיפוֹן חַיָּבִין בַּחַלָּה, וּמִצְטָרְפִין זֶה עִם זֶה, וַאֲסוּרִים בֶּחָדָשׁ מִלִּפְנֵי הַפֶּסַח, וּמִלִּקְצֹר מִלִּפְנֵי הָעֹמֶר. וְאִם הִשְׁרִישׁוּ קֹדֶם לָעֹמֶר, הָעֹמֶר מַתִּירָן. וְאִם לָאו, אֲסוּרִים עַד שֶׁיָּבֹא עֹמֶר הַבָּא: \n",
+            "קוֹצְרִים בֵּית הַשְּׁלָחִים שֶׁבָּעֲמָקִים, אֲבָל לֹא גוֹדְשִׁין. אַנְשֵׁי יְרִיחוֹ קוֹצְרִין בִּרְצוֹן חֲכָמִים, וְגוֹדְשִׁין שֶׁלֹּא בִרְצוֹן חֲכָמִים, וְלֹא מִחוּ בְיָדָם חֲכָמִים. קוֹצֵר לַשַּׁחַת, וּמַאֲכִיל לַבְּהֵמָה. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁהִתְחִיל עַד שֶׁלֹּא הֵבִיאָה שְׁלִישׁ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף יִקְצֹר וְיַאֲכִיל אַף מִשֶּׁהֵבִיאָה שְׁלִישׁ: \n",
+            "קוֹצְרִין מִפְּנֵי הַנְּטִיעוֹת, מִפְּנֵי בֵית הָאֵבֶל, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. לֹא יַעֲשֶׂה אוֹתָן כְּרִיכוֹת, אֲבָל מַנִּיחָן צְבָתִים. מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּמָה. לֹא מָצָא, יָבִיא מִן הָעֳמָרִים. מִצְוָתוֹ לָבֹא מִן הַלַּח. לֹא מָצָא, יָבִיא מִן הַיָּבֵשׁ. מִצְוָתוֹ לִקְצֹר בַּלַּיְלָה. נִקְצַר בַּיּוֹם, כָּשֵׁר. וְדוֹחֶה אֶת הַשַּׁבָּת: \n"
+        ],
+        [
+            "שְׁתֵּי הַלֶּחֶם נִלּוֹשׁוֹת אַחַת אַחַת, וְנֶאֱפוֹת אַחַת אַחַת. לֶחֶם הַפָּנִים נִלּוֹשׁ אֶחָד אֶחָד, וְנֶאֱפֶה שְׁנַיִם שְׁנָיִם. וּבִטְפוּס הָיָה עוֹשֶׂה אוֹתָן. וּכְשֶׁהוּא רָדָן, נוֹתְנָן בִּטְפוּס, כְּדֵי שֶׁלֹּא יִתְקַלְקְלוּ: \n",
+            "אֶחָד שְׁתֵּי הַלֶּחֶם וְאֶחָד לֶחֶם הַפָּנִים, לִישָׁתָן וַעֲרִיכָתָן בַּחוּץ, וַאֲפִיָּתָן בִּפְנִים, וְאֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, כָּל מַעֲשֵׂיהֶם בִּפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הֱוֵי רָגִיל לוֹמַר, שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים כְּשֵׁרוֹת בָּעֲזָרָה, וּכְשֵׁרוֹת בְּבֵית פָּאגִי: \n",
+            "חֲבִתֵּי כֹהֵן גָּדוֹל, לִישָׁתָן וַעֲרִיכָתָן וַאֲפִיָּתָן בִּפְנִים, וְדוֹחוֹת אֶת הַשַּׁבָּת. טִחוּנָן וְהֶרְקֵדָן אֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, אֵינָה דּוֹחָה אֶת הַשַּׁבָּת. וְשֶׁאִי אֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n",
+            "כָּל הַמְּנָחוֹת יֵשׁ בָּהֶן מַעֲשֵׂה כְלִי בִּפְנִים, וְאֵין בָּהֶן מַעֲשֵׂה כְלִי בַחוּץ. כֵּיצַד. שְׁתֵּי הַלֶּחֶם אָרְכָּן שִׁבְעָה וְרָחְבָּן אַרְבָּעָה, וְקַרְנוֹתֵיהֶן אַרְבַּע אֶצְבָּעוֹת. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה, וְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת. רַבִּי יְהוּדָה אוֹמֵר, שֶׁלֹּא תִטְעֶה, זד\"ד יה\"ז. בֶּן זוֹמָא אוֹמֵר, וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד, שֶׁיְּהֵא לוֹ פָנִים: \n",
+            "הַשֻּׁלְחָן, אָרְכּוֹ עֲשָׂרָה, וְרָחְבּוֹ חֲמִשָּׁה. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם וּמֶחֱצָה מִכָּאן וּטְפ��חַיִם וּמֶחֱצָה מִכָּאן, נִמְצָא אָרְכּוֹ מְמַלֵּא כָּל רָחְבּוֹ שֶׁל שֻׁלְחָן, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, הַשֻּׁלְחָן אָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה. לֶחֶם הַפָּנִים אָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם מִכָּאן וּטְפָחַיִם מִכָּאן וּטְפָחַיִם רֶוַח בָּאֶמְצָע, כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בֵּינֵיהֶן. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. אָמְרוּ לוֹ, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא כד), וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה. אָמַר לָהֶן, וַהֲלֹא כְבָר נֶאֱמַר (במדבר ב), וְעָלָיו מַטֵּה מְנַשֶּׁה: \n",
+            "אַרְבָּעָה סְנִיפִין שֶׁל זָהָב הָיוּ שָׁם, מֻפְצָלִין מֵרָאשֵׁיהֶן, שֶׁהָיוּ סוֹמְכִים בָּהֶן, שְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה. וְעֶשְׂרִים וּשְׁמֹנָה קָנִים, כַּחֲצִי קָנֶה חָלוּל, אַרְבָּעָה עָשָׂר לְסֵדֶר זֶה וְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה. לֹא סִדּוּר קָנִים וְלֹא נְטִילָתָן דּוֹחֶה אֶת הַשַּׁבָּת, אֶלָּא נִכְנָס מֵעֶרֶב שַׁבָּת וְשׁוֹמְטָן וְנוֹתְנָן לְאָרְכּוֹ שֶׁל שֻׁלְחָן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, אָרְכָּן לְאָרְכּוֹ שֶׁל בָּיִת: \n",
+            "שְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים עַל פֶּתַח הַבַּיִת, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל זָהָב. עַל שֶׁל שַׁיִשׁ נוֹתְנִים לֶחֶם הַפָּנִים בִּכְנִיסָתוֹ, וְעַל שֶׁל זָהָב בִּיצִיאָתוֹ, שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְאֶחָד שֶׁל זָהָב מִבִּפְנִים, שֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד. אַרְבָּעָה כֹהֲנִים נִכְנָסִין, שְׁנַיִם בְּיָדָם שְׁנֵי סְדָרִים, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכִים. וְאַרְבָּעָה מַקְדִּימִין לִפְנֵיהֶם, שְׁנַיִם לִטֹּל שְׁנֵי סְדָרִים, וּשְׁנַיִם לִטֹּל שְׁנֵי בְזִיכִים. הַמַּכְנִיסִים עוֹמְדִים בַּצָּפוֹן, וּפְנֵיהֶם לַדָּרוֹם. הַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, וּפְנֵיהֶם לַצָּפוֹן. אֵלּוּ מוֹשְׁכִין וְאֵלּוּ מַנִּיחִין, וְטִפְחוֹ שֶׁל זֶה כְנֶגֶד טִפְחוֹ שֶׁל זֶה, שֶׁנֶּאֱמַר (שמות כה), לְפָנַי תָּמִיד. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, אַף זוֹ הָיְתָה תָּמִיד. יָצְאוּ וְנָתְנוּ עַל הַשֻּׁלְחָן שֶׁל זָהָב שֶׁהָיָה בָאוּלָם. הִקְטִירוּ הַבְּזִיכִין, וְהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים. חָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּשַׁבָּת, הַחַלּוֹת מִתְחַלְּקוֹת לָעָרֶב. חָל לִהְיוֹת עֶרֶב שַׁבָּת, שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים נֶאֱכָל לָעָרֶב, הַבַּבְלִיִּים אוֹכְלִין אוֹתוֹ כְּשֶׁהוּא חַי, מִפְּנֵי שֶׁדַּעְתָּן יָפָה: \n",
+            "סִדֵּר אֶת הַלֶּחֶם בְּשַׁבָּת וְאֶת הַבְּזִיכִים לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִים בְּשַׁבָּת, פְּסוּלָה, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין בְּשַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין לְאַחַר שַׁבָּת, פָּסוּל, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין בְּשַׁבָּת, פָּסוּל. כֵּיצַד יַעֲשֶׂה. יַנִּיחֶנָּה לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים רַבִּים, אֵין בְּכָךְ כְּלוּם: \n",
+            "שְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹת אֵין פָּחוֹת מִשְּׁנַיִם, וְלֹא יָתֵר עַל שְׁלשָׁה. כֵּיצַד. נֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב וְנֶאֱכָלוֹת בְּיוֹם טוֹב, לִשְׁנָיִם. חָל יוֹם טוֹב לִהְיוֹת אַחַר הַשַּׁבָּת, נֶאֱכָלוֹת לִשְׁלשָׁה. לֶחֶם הַפָּנִים נֶאֱכָל אֵין פָּחוֹת מִתִּשְׁעָה, וְלֹא יָתֵר עַל אַחַד עָשָׂר. כֵּיצַד. נֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל בְּשַׁבָּת, לְתִשְׁעָה. חָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת, נֶאֱכָל לַעֲשָׂרָה. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, נֶאֱכָל לְאַחַד עָשָׂר. וְאֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, דּוֹחֶה אֶת יוֹם טוֹב וְאֵינוֹ דוֹחֶה אֶת יוֹם צוֹם: \n"
+        ],
+        [
+            "הַמְּנָחוֹת וְהַנְּסָכִים שֶׁנִּטְמְאוּ עַד שֶׁלֹּא קִדְּשָׁן בַּכְּלִי, יֶשׁ לָהֶן פִּדְיוֹן. מִשֶּׁקָּדְשׁוּ בַכְּלִי, אֵין לָהֶם פִּדְיוֹן. הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת, אֵין לָהֶם פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר אֶלָּא בְּהֵמָה: \n",
+            "הָאוֹמֵר, הֲרֵי עָלַי בְּמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת וְהֵבִיא בְמַחֲבַת, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. זוֹ לְהָבִיא בְמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת, וְהֵבִיא בְמַחֲבַת, הֲרֵי זוֹ פְסוּלָה. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. אֵלּוּ לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים וְהֵבִיא בִכְלִי אֶחָד, הֲרֵי אֵלּוּ פְסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד וְהֵבִיא בִשְׁנֵי כֵלִים, אָמְרוּ לוֹ בִּכְלִי אֶחָד נָדָרְתָּ, הִקְרִיבָן בִּכְלִי אֶחָד, כְּשֵׁרִים, וּבִשְׁנֵי כֵלִים, פְּסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, אָמְרוּ לוֹ, בִּשְׁנֵי כֵלִים נָדָרְתָּ, הִקְרִיבָן בִּשְׁנֵי כֵלִים, כְּשֵׁרִים. נְתָנוֹ בִכְלִי אֶחָד, כִּשְׁתֵּי מְנָחוֹת שֶׁנִּתְעָרָבוּ: \n",
+            "הֲרֵי עָלַי מִנְחָה מִן הַשְּׂעֹרִין, יָבִיא מִן הַחִטִּים. קֶמַח, יָבִיא סֹלֶת. בְּלֹא שֶׁמֶן וּלְבוֹנָה, יָבִיא עִמָּהּ שֶׁמֶן וּלְבוֹנָה. חֲצִי עִשָּׂרוֹן, יָבִיא עִשָּׂרוֹן שָׁלֵם. עִשָּׂרוֹן וּמֶחֱצָה, יָבִיא שְׁנָיִם. רַבִּי שִׁמְעוֹן פּוֹטֵר, שֶׁלֹּא הִתְנַדֵּב כְּדֶרֶךְ הַמִּתְנַדְּבִים: \n",
+            "מִתְנַדֵּב אָדָם מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, וּמֵבִיא בִכְלִי אֶחָד. אִם אָמַר הֲרֵי עָלַי שִׁשִּׁים וְאֶחָד, מֵבִיא שִׁשִּׁים בִּכְלִי אֶחָד וְאֶחָד בִּכְלִי אֶחָד, שֶׁכֵּן צִבּוּר מֵבִיא בְיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת שִׁשִּׁים וְאֶחָד. דַּיּוֹ לַיָּחִיד שֶׁיְּהֵא פָחוֹת מִן הַצִּבּוּר אֶחָד. אָמַר רַבִּי שִׁמְעוֹן, וַהֲלֹא אֵלּוּ לַפָּרִים, וְאֵלּוּ לַכְּבָשִׂים, וְאֵינָם נִבְלָלִים זֶה עִם זֶה. אֶלָּא, עַד שִׁשִּׁים יְכוֹלִים לְהִבָּלֵל. אָמְרוּ לוֹ, שִׁשִּׁים נִבְלָלִים, שִׁשִּׁים וְאֶחָד אֵין נִבְלָלִים. אָמַר לָהֶן, כָּל מִדּוֹת חֲכָמִים כֵּן. בְּאַרְבָּעִים סְאָה הוּא טוֹבֵל, בְּאַרְבָּעִים סְאָה חָסֵר קֻרְטוֹב אֵינוֹ יָכוֹל לִטְבֹּל בָּהֶן. אֵין מִתְנַדְּבִים לֹג, שְׁנַיִם, וַחֲמִשָּׁה, אֲבָל מִתְנַדְּבִים שְׁלשָׁה וְאַרְבָּעָה וְשִׁשָּׁה, וּמִשִּׁשָּׁה וּלְמָעְלָה: \n",
+            "מִתְנַדְּבִים יַיִן, וְאֵין מִתְנַדְּבִים שֶׁמֶן, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן. אָמַר רַבִּי טַרְפוֹן, מַה מָּצִינוּ בַיַּיִן שֶׁבָּא חוֹבָה וּבָא נְדָבָה, אַף הַשֶּׁמֶן בָּא חוֹבָה וּבָא נְדָבָה. אָמַר לוֹ רַבִּי עֲקִיבָא, לֹא, אִם אָמַרְתָּ בַיַּיִן שֶׁכֵּן הוּא קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ, תֹּאמַר בַּשֶּׁמֶן שֶׁאֵינוֹ קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ. אֵין שְׁנַיִם מִתְנַדְּבִים עִשָּׂרוֹן אֶחָד, אֲבָל מִתְנַדְּבִים עוֹלָה וּשְׁלָמִים. וּבָעוֹף, אֲפִלּוּ פְרִידָה אֶחָת: \n"
+        ],
+        [
+            "הֲרֵי עָלַי עִשָּׂרוֹן, יָבִיא אֶחָד. עֶשְׂרוֹנִים, יָבִיא שְׁנָיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא שִׁשִּׁים עִשָּׂרוֹן. הֲרֵי עָלַי מִנְחָה, יָבִיא אֵיזוֹ שֶׁיִּרְצֶה. רַבִּי יְהוּדָה אוֹמֵר, יָבִיא מִנְחַת הַסֹּלֶת, שֶׁהִיא מְיֻחֶדֶת שֶׁבַּמְּנָחוֹת: \n",
+            "מִנְחָה, מִין הַמִּנְחָה, יָבִיא אֶחָת. מְנָחוֹת, מִין הַמְּנָחוֹת, יָבִיא שְׁתָּיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא חֲמִשְׁתָּן. פֵּרַשְׁתִּי מִנְחָה שֶׁל עֶשְׂרוֹנִים וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן. רַבִּי אוֹמֵר, יָבִיא מְנָחוֹת שֶׁל עֶשְׂרוֹנִים מֵאֶחָד וְעַד שִׁשִּׁים: \n",
+            "הֲרֵי עָלַי עֵצִים, לֹא יִפְחֹת מִשְּׁנֵי גְזִירִין. לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. חֲמִשָּׁה קֳמָצִים הֵן, הָאוֹמֵר הֲרֵי עָלַי לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. הַמִּתְנַדֵּב מִנְחָה, יָבִיא עִמָּהּ קֹמֶץ לְבוֹנָה. הַמַּעֲלֶה אֶת הַקֹּמֶץ בַּחוּץ, חַיָּב. וּשְׁנֵי בְזִיכִין טְעוּנִין שְׁנֵי קֳמָצִים: \n",
+            "הֲרֵי עָלַי זָהָב, לֹא יִפְחֹת מִדִּינַר זָהָב. כֶּסֶף, לֹא יִפְחֹת מִדִּינַר כָּסֶף. נְחשֶׁת, לֹא יִפְחֹת מִמָּעָה כָסֶף. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, הוּא מֵבִיא עַד שֶׁיֹּאמַר לֹא לְכָךְ נִתְכַּוָּנְתִּי: \n",
+            "הֲרֵי עָלַי יַיִן, לֹא יִפְחֹת מִשְּׁלשָׁה לֻגִּין. שֶׁמֶן, לֹא יִפְחֹת מִלֹּג. רַבִּי אוֹמֵר, שְׁלשָׁה לֻגִּין. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא כַיּוֹם הַמְּרֻבֶּה: \n",
+            "הֲרֵי עָלַי עוֹלָה, יָבִיא כֶבֶשׂ. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אוֹ תוֹר אוֹ בֶן יוֹנָה. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וָעֵגֶל. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וָעֵגֶל אַיִל גְּדִי וְטָלֶה. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, מוֹסִיף עֲלֵיהֶם תּ��ֹר וּבֶן יוֹנָה: \n",
+            "הֲרֵי עָלַי תּוֹדָה, וּשְׁלָמִים, יָבִיא כֶבֶשׂ. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וּפָרָה עֵגֶל וְעֶגְלָה. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה, אַיִל וְרָחֵל, גְּדִי וּגְדִיָּה, שָׂעִיר וּשְׂעִירָה, טָלֶה וְטַלְיָה: \n",
+            "הֲרֵי עָלַי שׁוֹר, יָבִיא הוּא וּנְסָכָיו בְּמָנֶה. עֵגֶל, יָבִיא הוּא וּנְסָכָיו בְּחָמֵשׁ. אַיִל, יָבִיא הוּא וּנְסָכָיו בִּשְׁתַּיִם. כֶּבֶשׂ, יָבִיא הוּא וּנְסָכָיו בְּסָלַע. שׁוֹר בְּמָנֶה, יָבִיא בְמָנֶה חוּץ מִנְּסָכָיו. עֵגֶל בְּחָמֵשׁ, יָבִיא בְחָמֵשׁ חוּץ מִנְּסָכָיו. אַיִל בִּשְׁתַּיִם, יָבִיא בִשְׁתַּיִם חוּץ מִנְּסָכָיו. כֶּבֶשׂ בְּסֶלַע, יָבִיא בְסֶלַע חוּץ מִנְּסָכָיו. שׁוֹר בְּמָנֶה וְהֵבִיא שְׁנַיִם בְּמָנֶה, לֹא יָצָא, אֲפִלּוּ זֶה בְמָנֶה חָסֵר דִּינָר וְזֶה בְמָנֶה חָסֵר דִּינָר. שָׁחוֹר וְהֵבִיא לָבָן, לָבָן וְהֵבִיא שָׁחוֹר, גָּדוֹל וְהֵבִיא קָטָן, לֹא יָצָא. קָטָן וְהֵבִיא גָדוֹל, יָצָא. רַבִּי אוֹמֵר, לֹא יָצָא: \n",
+            "שׁוֹר זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו שְׁנָיִם. שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה, וְנִסְתָּאֲבוּ, אִם רָצָה, יָבִיא בִדְמֵיהֶם אֶחָד. רַבִּי אוֹסֵר. אַיִל זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו כֶּבֶשׂ. כֶּבֶשׂ זֶה עוֹלָה וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו אַיִל. רַבִּי אוֹסֵר. הָאוֹמֵר אַחַד מִכְּבָשַׂי הֶקְדֵּשׁ, וְאַחַד מִשְּׁוָרַי הֶקְדֵּשׁ, הָיוּ לוֹ שְׁנַיִם, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. שְׁלשָׁה, הַבֵּינוֹנִי שֶׁבָּהֶן הֶקְדֵּשׁ. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, אוֹ שֶׁאָמַר, אָמַר לִי אַבָּא וְאֵינִי יוֹדֵעַ מָה, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ: \n",
+            "הֲרֵי עָלַי עוֹלָה, יַקְרִיבֶנָּה בַמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאַקְרִיבֶנָּה בְּבֵית חוֹנְיוֹ, יַקְרִיבֶנָּה בַּמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זוֹ עוֹלָה. הֲרֵינִי נָזִיר, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאֲגַלַּח בְּבֵית חוֹנְיוֹ, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זֶה נָזִיר. הַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְּבֵית חוֹנְיוֹ, לֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם, וְאֵין צָרִיךְ לוֹמַר לְדָבָר אַחֵר, שֶׁנֶּאֱמַר (מלכים ב כג), אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל מִזְבַּח ה' בִּירוּשָׁלָיִם כִי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם, הֲרֵי הֵם כְּבַעֲלֵי מוּמִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין: \n",
+            "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/merged.json

@@ -0,0 +1,142 @@
+{
+    "title": "Mishnah Menachot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Menachot",
+    "text": [
+        [
+            "כָּל הַמְּנָחוֹת שֶׁנִּקְמְצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִמִּנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, נָתַן בַּכְּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא: \n",
+            "אַחַת מִנְחַת חוֹטֵא וְאַחַת כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קָמַץ בִּשְׂמֹאל, פָּסָל. בֶּן בְּתֵירָא אוֹמֵר, יַחֲזִיר וְיַחֲזֹר וְיִקְמֹץ בְּיָמִין. קָמַץ וְעָלָה בְיָדוֹ צְרוֹר אוֹ גַרְגִּיר מֶלַח אוֹ קֹרֶט שֶׁל לְבוֹנָה, פָּסַל, מִפְּנֵי שֶׁאָמְרוּ, הַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר, פָּסוּל. אֵיזֶה הוּא הַיָּתֵר, שֶׁקְּמָצוֹ מְבֹרָץ. וְחָסֵר, שֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו. כֵּיצַד הוּא עוֹשֶׂה, פּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ: \n",
+            "רִבָּה שַׁמְנָהּ, וְחִסַּר שַׁמְנָהּ, חִסַּר לְבוֹנָתָהּ, פְּסוּלָה. הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ בַחוּץ, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ בַחוּץ, לְהַקְטִיר קֻמְצָהּ בַּחוּץ, אוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, אוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל שְׁיָרֶיהָ לְמָחָר, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ לְמָחָר, לְהַקְטִיר קֻמְצָהּ לְמָחָר, אוֹ כַזַּיִת מִקֻּמְצָהּ לְמָחָר, אוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. זֶה הַכְּלָל, כָּל הַקּוֹמֵץ, וְהַנּוֹתֵן בִּכְלִי, וְהַמְהַלֵּךְ, וְהַמַּקְטִיר, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ בִּשְׁתִיקָה וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+            "כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ חוּץ לִמְקוֹמוֹ, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁ��ָן וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+        ],
+        [
+            "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ אוֹ לְהַקְטִיר קֻמְצָהּ לְמָחָר, מוֹדֶה רַבִּי יוֹסֵי בָּזֶה, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת. לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, פָּסוּל וְאֵין בּוֹ כָרֵת, וַחֲכָמִים אוֹמְרִים, פִּגוּל וְחַיָּבִין עָלָיו כָּרֵת. אָמְרוּ לוֹ, מַה שָּׁנָה זוֹ מִן הַזָּבַח. אָמַר לָהֶם, שֶׁהַזֶּבַח דָּמוֹ וּבְשָׂרוֹ וְאֵמוּרָיו אֶחָד, וּלְבוֹנָה אֵינָהּ מִן הַמִּנְחָה: \n",
+            "שָׁחַט שְׁנֵי כְבָשִׂים לֶאֱכֹל אַחַת מִן הַחַלּוֹת לְמָחָר, הִקְטִיר שְׁנֵי בְזִיכִין לֶאֱכֹל אַחַד מִן הַסְּדָרִים לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, אוֹתָהּ הַחַלָּה וְאוֹתוֹ הַסֵּדֶר שֶׁחִשַּׁב עָלָיו, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וְהַשֵּׁנִי פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. נִטְמֵאת אַחַת מִן הַחַלּוֹת אוֹ אַחַד מִן הַסְּדָרִים, רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, שֶׁאֵין קָרְבַּן צִבּוּר חָלוּק. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא בְטֻמְאָתוֹ, וְהַטָּהוֹר יֵאָכֵל: \n",
+            "הַתּוֹדָה מְפַגֶּלֶת אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַתּוֹדָה. כֵּיצַד. הַשּׁוֹחֵט אֶת הַתּוֹדָה לֶאֱכֹל מִמֶּנָּה לְמָחָר, הִיא וְהַלֶּחֶם מְפֻגָּלִין. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל וְהַתּוֹדָה אֵינָהּ מְפֻגָּלֶת. הַכְּבָשִׂים מְפַגְּלִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַכְּבָשִׂים. כֵּיצַד. הַשּׁוֹחֵט אֶת הַכְּבָשִׂים לֶאֱכֹל מֵהֶם לְמָחָר, הֵם וְהַלֶּחֶם מְפֻגָּלִים. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל, וְהַכְּבָשִׂים אֵינָן מְפֻגָּלִין: \n",
+            "הַזֶּבַח מְפַגֵּל אֶת הַנְּסָכִין מִשֶּׁקָּדְשׁוּ בִכְלִי, דִּבְרֵי רַבִּי מֵאִיר. וְהַנְּסָכִין אֵינָן מְפַגְּלִין אֶת הַזָּבַח. כֵּיצַד. הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא וּנְסָכָיו מְפֻגָּלִין. לְהַקְרִיב מִן הַנְּסָכִין לְמָחָר, הַנְּסָכִין מְפֻגָּלִין, וְהַזֶּבַח אֵינוֹ מְפֻגָּל: \n",
+            "פִּגֵּל בַּקֹּמֶץ וְלֹא בַלְּבוֹנָה, בַּלְּבוֹנָה וְלֹא בַקֹּמֶץ, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין בּוֹ כָרֵת, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. מוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּמִנְחַת חוֹטֵא וּבְמִנְחַת קְנָאוֹת, שֶׁאִם פִּגֵּל בַּקֹּמֶץ, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת, שֶׁהַקֹּמֶץ הוּא הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל שְׁתֵּי חַלּוֹת לְמָחָר, הִקְטִיר אַחַד מִן הַבְּזִיכִים לֶאֱכֹל שְׁנֵי סְדָרִים לְמָחָר, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין פִּגּוּל, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא פִגּוּל, וַחֲבֵרוֹ כָשֵׁר. לֶאֱכֹל מֵחֲבֵרוֹ לְמָחָר, שְׁנֵיהֶם כְּשֵׁרִים: \n"
+        ],
+        [
+            "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n",
+            "לֹא יָצַק, לֹא בָלַל, לֹא פָתַת, לֹא מָלַח, לֹא הֵנִיף, לֹא הִגִּישׁ, אוֹ שֶׁפְּתָתָן פִּתִּים מְרֻבּוֹת, וְלֹא מְשָׁחָן, כְּשֵׁרוֹת. נִתְעָרֵב קֻמְצָהּ בְּקֹמֶץ חֲבֶרְתָּהּ, בְּמִנְחַת כֹּהֲנִים, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, בְּמִנְחַת נְסָכִין, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ וּבְמִנְחַת נְסָכִין, פְּסוּלָה, שֶׁזּוֹ בְּלִילָתָהּ עָבָה, וְזוֹ בְּלִילָתָהּ רַכָּה, וְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ: \n",
+            "שְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמְצוּ, וְנִתְעָרְבוּ זוֹ בָזוֹ, אִם יָכוֹל לִקְמֹץ מִזּוֹ בִּפְנֵי עַצְמָהּ וּמִזּוֹ בִּפְנֵי עַצְמָהּ, כְּשֵׁרוֹת. וְאִם לָאו, פְּסוּלוֹת. הַקֹּמֶץ שֶׁנִּתְעָרֵב בְּמִנְחָה שֶׁלֹּא נִקְמְצָה, לֹא יַקְטִיר. וְאִם הִקְטִיר, זוֹ שֶׁנִּקְמְצָה, עָלְתָה לַבְּעָלִים, וְזוֹ שֶׁלֹּא נִקְמְצָה, לֹא עָלְתָה לַבְּעָלִים. נִתְעָרֵב קֻמְצָהּ בִּשְׁיָרֶיהָ אוֹ בִשְׁיָרֶיהָ שֶׁל חֲבֶרְתָּהּ, לֹא יַקְטִיר. וְאִם הִקְטִיר, עָלְתָה לַבְּעָלִים. נִטְמָא הַקֹּמֶץ וְהִקְרִיבוֹ, הַצִּיץ מְרַצֶּה. יָצָא וְהִקְרִיבוֹ, אֵין הַצִּיץ מְרַצֶּה, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n",
+            "נִטְמְאוּ שְׁיָרֶיהָ, נִשְׂרְפוּ שְׁיָרֶיהָ, אָבְדוּ שְׁיָרֶיהָ, כְּמִדַּת רַבִּי אֱלִיעֶזֶר, כְּשֵׁרָה. וּכְמִדַּת רַבִּי יְהוֹשֻׁעַ, פְּסוּלָה. שֶׁלֹּא בִכְלִי שָׁרֵת, פְּסוּלָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר. הִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה: \n",
+            "הַקֹּמֶץ, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הָעִשָּׂרוֹן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַיַּיִן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַשֶּׁמֶן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַסֹּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה. הַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה: \n",
+            "שְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים מְעַכְּ��ִין זֶה אֶת זֶה. שְׁנֵי כִבְשֵׂי עֲצֶרֶת מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי חַלּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ. שְׁנֵי סְדָרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי בְזִיכִין מְעַכְּבִין זֶה אֶת זֶה. הַסְּדָרִים וְהַבְּזִיכִין מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי מִינִים שֶׁבַּנָּזִיר, שְׁלשָׁה שֶׁבַּפָּרָה, אַרְבָּעָה שֶׁבַּתּוֹדָה, אַרְבָּעָה שֶׁבַּלּוּלָב, אַרְבָּעָה שֶׁבַּמְּצֹרָע, מְעַכְּבִין זֶה אֶת זֶה. שֶׁבַע הַזָּיוֹת שֶׁבַּפָּרָה מְעַכְּבוֹת זוֹ אֶת זוֹ. שֶׁבַע הַזָּיוֹת שֶׁל בֵּין הַבַּדִּים, וְשֶׁעַל הַפָּרֹכֶת, וְשֶׁעַל מִזְבַּח הַזָּהָב, מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+            "שִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה. שִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי פָרָשִׁיּוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִלִּין מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, שֶׁאַרְבַּעְתָּן מִצְוָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אַרְבַּעְתָּן אַרְבַּע מִצְוֹת: \n"
+        ],
+        [
+            "הַתְּכֵלֶת אֵינָהּ מְעַכֶּבֶת אֶת הַלָּבָן, וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. תְּפִלָּה שֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ, וְשֶׁל ראשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד. הַסֹּלֶת וְהַשֶּׁמֶן אֵינָם מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵינָן מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+            "הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הָיוּ לָהֶם פָּרִים מְרֻבִּים וְלֹא הָיוּ לָהֶם נְסָכִים, יָבִיאוּ פַר אֶחָד וּנְסָכָיו, וְלֹא יִקְרְבוּ כֻלָּן בְּלֹא נְסָכִין: \n",
+            "הַפָּר וְהָאֵילִים וְהַכְּבָשִׂים וְהַשָּׂעִיר אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, וְלֹא הַלֶּחֶם מְעַכְּבָן. הַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר שִׁמְעוֹן בֶּן נַנָּס, לֹא כִי, אֶלָּא הַכְּבָשִׂים מְעַכְּבִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְעַכֵּב אֶת הַכְּבָשִׂים, שֶׁכֵּן מָצִינוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, קָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, אַף כָּאן יִקְרְבוּ כְבָשִׂים בְּלֹא לָחֶם. אָמַר רַבִּי שִׁמְעוֹן, הֲלָכָה כְּדִבְרֵי בֶן נַנָּס, אֲבָל אֵין הַטַּעַם כִּדְבָרָיו, שֶׁכָּל הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, קָרַב בַּמִּדְבָּר. וְכָל הָאָמוּר בְּתוֹרַת כֹּהֲנִים, לֹא קָרַב בַּמִּדְבָּר. מִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. וּמִפְּנֵי מָה אֲנִי אוֹמֵר יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, שֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן בְּלֹא לֶחֶם. לֶחֶם בְּלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ: \n",
+            "הַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין אֶת הַתְּמִידִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין זֶה אֶת זֶה. לֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, יַקְרִיבוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, אֵימָתַי, בִּזְמַן שֶׁהָיוּ אֲנוּסִין אוֹ שׁוֹגְגִין. אֲבָל אִם הָיוּ מְזִידִין וְלֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, לֹא יַקְרִיבוּ בֵּין הָעַרְבָּיִם. לֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, יַקְטִירוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, וְכֻלָּהּ הָיְתָה קְרֵבָה בֵּין הָעַרְבָּיִם, שֶׁאֵין מְחַנְּכִין אֶת מִזְבַּח הַזָּהָב אֶלָּא בִקְטֹרֶת הַסַּמִּים, וְלֹא מִזְבַּח הָעוֹלָה אֶלָּא בְתָמִיד שֶׁל שַׁחַר, וְלֹא אֶת הַשֻּׁלְחָן אֶלָּא בְלֶחֶם הַפָּנִים בְּשַׁבָּת, וְלֹא אֶת הַמְּנוֹרָה אֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבָּיִם: \n",
+            "חֲבִתֵּי כֹהֵן גָּדוֹל, לֹא הָיוּ בָאוֹת חֲצָיִים, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה בַבֹּקֶר, וּמֶחֱצָה בֵין הָעַרְבָּיִם. וְכֹהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת וּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, וְלֹא חֲצִי עֶשְׂרוֹנוֹ שֶׁל רִאשׁוֹן, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה, וּמֶחֱצָה אָבֵד. נִמְצְאוּ שְׁנֵי חֲצָיִים קְרֵבִין, וּשְׁנֵי חֲצָיִים אוֹבְדִין. לֹא מִנּוּ כֹהֵן אַחֵר, מִשֶּׁל מִי הָיְתָה קְרֵבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁים. וּשְׁלֵמָה הָיְתָה קְרֵבָה: \n"
+        ],
+        [
+            "כָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, חוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה וּשְׁתֵּי הַלֶּחֶם, שֶׁהֵן בָּאוֹת חָמֵץ. רַבִּי מֵאִיר אוֹמֵר, שְׂאֹר בּוֹדֶה לָהֶן מִתּוֹכָן וּמְחַמְּצָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הִיא אֵינָהּ מִן הַמֻּבְחָר, אֶלָּא מֵבִיא אֶת הַשְּׂאֹר, וְנוֹתֵן לְתוֹךְ הַמִּדָּה, וּמְמַלֵּא אֶת הַמִּדָּה. אָמְרוּ לוֹ, אַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה: \n",
+            "כָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין, וּמְשַׁמְּרָן שֶׁלֹּא יַחֲמִיצוּ. וְאִם הֶחֱמִיצוּ שְׁיָרֶיהָ, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא ב), כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ. וְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ: \n",
+            "יֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, שֶׁמֶן וְלֹא לְבוֹנָה, לְבוֹנָה וְלֹא שֶׁמֶן, לֹא שֶׁמֶן וְלֹא לְבוֹנָה. וְאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת גּוֹיִם, וּמִנְחַת נָשִׁים, וּמִנְחַת הָעֹמֶר. מִנְחַת נְסָכִין טְעוּנָה שֶׁמֶן, וְאֵין טְעוּנָה לְבוֹנָה. לֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, וְאֵין טָעוּן שָׁמֶן. שְׁתֵּי הַלֶּחֶם, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת, לֹא שֶׁמֶן וְלֹא לְבוֹנָה: \n",
+            "וְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ. נָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ. לְבוֹנָה, יִלְקְטֶנָּה. נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. נָתַן כְּלִי עַל גַּבֵּי כְּלִי, לֹא פְסָלָהּ: \n",
+            "יֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, תְּנוּפָה וְלֹא הַגָּשָׁה, הַגָּשָׁה וּתְנוּפָה, לֹא תְנוּפָה וְלֹא הַגָּשָׁה. אֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת חוֹטֵא. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶן הַגָּשָׁה, מִפְנֵי שֶׁאֵין בָּהֶן קְמִיצָה. וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה, אֵין בָּהֶן הַגָּשָׁה: \n",
+            "אֵלּוּ טְעוּנִין תְּנוּפָה וְאֵין טְעוּנִין הַגָּשָׁה, לֹג שֶׁמֶן שֶׁל מְצֹרָע וַאֲשָׁמוֹ, וְהַבִּכּוּרִים כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וְאֵמוּרֵי שַׁלְמֵי יָחִיד וְחָזֶה וָשׁוֹק שֶׁלָּהֶן, אֶחָד אֲנָשִׁים, וְאֶחָד נָשִׁים, בְּיִשְׂרָאֵל אֲבָל לֹא בַאֲחֵרִים, וּשְׁתֵּי הַלֶּחֶם, וּשְׁנֵי כִבְשֵׂי עֲצָרֶת. כֵּיצַד הוּא עוֹשֶׂה, נוֹתֵן שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, וּמַנִּיחַ שְׁתֵּי יָדָיו מִלְּמַטָּן, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר (שמות כט), אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם. תְּנוּפָה הָיְתָה בַמִּזְרָח, וְהַגָּשָׁה בַּמַּעֲרָב. וּתְנוּפוֹת קוֹדְמוֹת לְהַגָּשׁוֹת. מִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת, טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. לֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, לֹא תְנוּפָה וְלֹא הַגָּשָׁה: \n",
+            "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה מִינִים טְעוּנִים שָׁלשׁ מִצְוֹת, שְׁתַּיִם בְּכָל אַחַת וְאַחַת, וְהַשְּׁלִישִׁית אֵין בָּהֶן. וְאֵלּוּ הֵן, זִבְחֵי שַׁלְמֵי יָחִיד, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וַאֲשַׁם מְצֹרָע. זִבְחֵי שַׁלְמֵי יָחִיד, טְעוּנִים סְמִיכָה חַיִּים, וּתְנוּפָה שְׁחוּטִים, וְאֵין בָּהֶם תְּנוּפָה חַיִּים. זִבְחֵי שַׁלְמֵי צִבּוּר, טְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִים, וְאֵין בָּהֶן סְמִיכָה. וַאֲשַׁם מְצֹרָע, טָעוּן סְמִיכָה וּתְנוּפָה חַי, וְאֵין בּוֹ תְנוּפָה שָׁחוּט: \n",
+            "הָאוֹמֵר הֲרֵי עָלַי בְּמַחֲבַת, לֹא יָבִיא בְמַרְחֶשֶׁת. בְּמַרְחֶשֶׁת, לֹא יָבִיא בְמַחֲבָת. וּמַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, אֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, וְהַמַּחֲבַת אֵין לָהּ כִּסּוּי, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר, מַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁים, וּמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁים: \n",
+            "הָאוֹמֵר הֲרֵי עָלַי בַּתַּנּוּר, לֹא יָבִיא מַאֲפֵה כֻפָּח וּמַאֲפֵה רְעָפִים וּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, יָבִיא מַאֲפֵה כֻפָּח. הֲרֵי עָלַי מִנְחַת מַאֲפֶה, לֹא יָבִיא מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין. רַבִּי שִׁמְעוֹן מַתִּיר, מִפְּנֵי שֶׁהוּא קָרְבָּן אֶחָד: \n"
+        ],
+        [
+            "אֵלּוּ מְנָחוֹת נִקְמָצוֹת וּשְׁיָרֵיהֶן לַכֹּהֲנִים, מִנְחַת סֹלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת הָעֹמֶר, מִנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת חוֹטֵא שֶׁל כֹּהֲנִים נִקְמֶצֶת, וְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, וְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן: \n",
+            "מִנְחַת כ��ֹהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ וּמִנְחַת נְסָכִים, לַמִּזְבֵּחַ, וְאֵין בָּהֶם לַכֹּהֲנִים. בָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים. שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, לַכֹּהֲנִים, וְאֵין בָּהֶם לַמִּזְבֵּחַ. וּבָזֶה יָפֶה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ: \n",
+            "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי טְעוּנוֹת שָׁלשׁ מַתְּנוֹת שֶׁמֶן, יְצִיקָה, וּבְלִילָה, וּמַתַּן שֶׁמֶן בַּכְּלִי קֹדֶם לַעֲשִׂיָּתָן. וְהַחַלּוֹת בּוֹלְלָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, סֹלֶת. הַחַלּוֹת טְעוּנוֹת בְּלִילָה, הָרְקִיקִים מְשׁוּחִין. כֵּיצַד מוֹשְׁחָן, כְּמִין כִי. וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים: \n",
+            "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי, טְעוּנוֹת פְּתִיתָה. מִנְחַת יִשְׂרָאֵל, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וּמַבְדִּיל. מִנְחַת כֹּהֲנִים, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וְאֵינוֹ מַבְדִּיל. מִנְחַת כֹּהֵן הַמָּשִׁיחַ, לֹא הָיָה מְכַפְּלָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶם פְּתִיתָה, מִפְּנֵי שֶׁאֵין בָּהֶם קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶם קְמִיצָה, אֵין בָּהֶן פְּתִיתָה. וְכֻלָּן כַּזֵּיתִים: \n",
+            "כָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלשׁ מֵאוֹת שִׁיפָה וַחֲמֵשׁ מֵאוֹת בְּעִיטָה. וְהַשִּׁיפָה וְהַבְּעִיטָה בַּחִטִּים. רַבִּי יוֹסֵי אוֹמֵר, אַף בַּבָּצֵק. כָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, חוּץ מִלֶּחֶם הַפָּנִים, וַחֲבִתֵּי כֹהֵן גָּדוֹל, שֶׁהֵם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כֻּלָּן בָּאוֹת שְׁתֵּים עֶשְׂרֵה, חוּץ מֵחַלּוֹת תּוֹדָה וְהַנְּזִירוּת, שֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר: \n",
+            "הָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלשׁ סְאִין. שְׁתֵּי הַלֶּחֶם, שְׁנֵי עֶשְׂרוֹנִים מִשָּׁלשׁ סְאִין. לֶחֶם הַפָּנִים, עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנִים מֵעֶשְׂרִים וְאַרְבַּע סְאִין: \n",
+            "הָעֹמֶר הָיָה מְנֻפֶּה בִּשְׁלשׁ עֶשְׂרֵה נָפָה. וּשְׁתֵּי הַלֶּחֶם בִּשְׁתֵּים עֶשְׂרֵה. וְלֶחֶם הַפָּנִים בְּאַחַת עֶשְׂרֵה. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה לָהּ קִצְבָּה, אֶלָּא סֹלֶת מְנֻפָּה כָּל צָרְכָּהּ הָיָה מֵבִיא, שֶׁנֶּאֱמַר (ויקרא כד), וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, עַד שֶׁתְּהֵא מְנֻפָּה כָּל צָרְכָּהּ: \n"
+        ],
+        [
+            "הַתּוֹדָה הָיְתָה בָאָה חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת, שְׁתֵּי אֵיפוֹת, הָאֵיפָה שָׁלשׁ סְאִין, עֶשְׂרִים עִשָּׂרוֹן, עֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה. עֲשָׂרָה לֶחָמֵץ, עִשָּׂרוֹן לְחַלָּה. וַעֲשָׂרָה לַמַּצָּה, וּבַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. נִמְצְאוּ שְׁלשָׁה עֶשְׂרוֹנוֹת וּשְׁלִישׁ לְכָל מִין, שָׁלשׁ חַלּוֹת לְעִשָּׂרוֹן. בְּמִדָּה יְרוּשַׁלְמִית הָיוּ שְׁלשִׁים קַב, חֲמִשָּׁה עָשָׂר לֶחָמֵץ, וַחֲמִשָּׁה עָשָׂר לַמַּצָּה. חֲמִשָּׁה עָשָׂר לֶחָמֵץ, קַב וָחֵצִי לְחַלָּה. וַחֲמִשָּׁה עָשָׂר לַמַּצָּה, וְהַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה, נִמְצְאוּ חֲמֵשֶׁת קַבִּים לְכָל מִין, שְׁתֵּי חַלּוֹת לְקָב: \n",
+            "הַמִּלּוּאִים הָיוּ בָאִים כַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. הַנְּזִירוּת הָיְתָה בָאָה שְׁתֵּי יָדוֹת בַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים, וְאֵין בָּהּ רְבוּכָה, נִמְצְאוּ עֲשָׂרָה קַבִּים יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנוֹת וַעֲדוּיָן. וּמִכֻּלָּן הָיָה נוֹטֵל אֶחָד מֵעֲשָׂרָה תְּרוּמָה, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב מִמֶּנּוּ אֶחָד מִכָּל קָרְבָּן תְּרוּמָה לַה'. אֶחָד, שֶׁלֹּא יִטֹּל פָּרוּס. מִכָּל קָרְבָּן, שֶׁיְּהוּ כָל הַקָּרְבָּנוֹת שָׁוִין, וְשֶׁלֹּא יִטֹּל מִקָּרְבָּן לַחֲבֵרוֹ. לַכֹּהֵן הַזֹּרֵק אֶת דַּם הַשְּׁלָמִים לוֹ יִהְיֶה, וְהַשְּׁאָר נֶאֱכָל לַבְּעָלִים: \n",
+            "הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם: \n",
+            "נְסָכִין שֶׁקָּדְשׁוּ בִכְלִי וְנִמְצָא הַזֶּבַח פָּסוּל, אִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקְרְבוּ עִמּוֹ. וְאִם לָאו, יִפָּסְלוּ בְלִינָה. וְלַד תּוֹדָה וּתְמוּרָתָהּ, וְהַמַּפְרִישׁ תּוֹדָתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, אֵינָן טְעוּנִים לֶחֶם, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב עַל זֶבַח הַתּוֹדָה, הַתּוֹדָה טְעוּנָה לֶחֶם, וְלֹא וְלָדָהּ וְלֹא חֲלִיפָתָהּ וְלֹא תְמוּרָתָהּ טְעוּנִין לָחֶם: \n",
+            "הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַמַּעֲשֵׂר וְלַחְמָהּ מִן הַחֻלִּין, יָבִיא. הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא. וְלֹא יָבִיא מֵחִטֵּי מַעֲשֵׂר שֵׁנִי, אֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי: \n",
+            "מִנַּיִן לָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, לֹא יָבִיא אֶלָּא מִן הַחֻלִּין, שֶׁנֶּאֱמַר (דברים טז), וְזָבַחְתָּ פֶּסַח לַה' אֱלֹהֶיךָ צֹאן וּבָקָר, וַהֲלֹא אֵין פֶּסַח בָּא אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים. אִם כֵּן, לָמָּה נֶאֱמַר צֹאן וּבָקָר. אֶלָּא לְהָקִישׁ כֹּל הַבָּא מִן הַבָּקָר וּמִן הַצֹּאן לַפֶּסַח, מַה הַפֶּסַח, שֶׁהוּא בָא בְחוֹבָה, אֵינוֹ בָא אֶלָּא מִן הַחֻלִּין, אַף כָּל דָּבָר שֶׁהוּא בָא בְחוֹבָה, לֹא יָבֹא אֶלָּא מִן הַחֻלִּין. לְפִיכָךְ, הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, הֲרֵי עָלַי שְׁלָמִים, הוֹאִיל וְהֵם בָּאִים חוֹבָה, לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין. וְהַנְּסָכִים בְּכָל מָקוֹם לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין: \n"
+        ],
+        [
+            "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִים מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, שֶׁאֵינָן בָּאִים אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. וְכֻלָּן אֵינָן בָּאִים אֶלָּא מִן הַמֻּבְחָר. וְאֵיזֶהוּ מֻבְחָר. מִכְמָס וּמְזוֹנִיחָה, אַלְפָא לַסֹּלֶת. שְׁנִיָּה לָהֶם, חֲפָרַיִם בַּבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִים: \n",
+            "אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִבֵּית הָאִילָן. וְאִם הֵבִיא, כָּשֵׁר. כֵּיצַד הוּא עוֹשֶׂה, נָרָהּ שָׁנָה רִאשׁוֹנָה, וּבַשְּׁנִיָּה זוֹרְעָהּ קֹדֶם לַפֶּסַח שִׁבְעִים יוֹם, וְהִיא עוֹשָׂה סֹלֶת מְרֻבָּה. כֵּיצַד הוּא בוֹדֵק. הַגִּזְבָּר מַכְנִיס אֶת יָדוֹ לְתוֹכָהּ. עָלָה בָהּ אָבָק, פְּסוּלָה, עַד שֶׁיְּנִיפֶנָּה. וְאִם הִתְלִיעָה, פְּסוּלָה: \n",
+            "תְּקוֹעָה, אַלְפָא לַשָּׁמֶן. אַבָּא שָׁאוּל אוֹמֵר, שְׁנִיָּה לָהּ רֶגֶב בְּעֵבֶר הַיַּרְדֵּן. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶם. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אַנְפִּיקְנוֹן. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַגַּרְגְּרִים שֶׁנִּשְׁרוּ בַמַּיִם, וְלֹא מִן הַכְּבוּשִׁים, וְלֹא מִן הַשְּׁלוּקִין. וְאִם הֵבִיא, פָּסוּל: \n",
+            "שְׁלשָׁה זֵיתִים, וּבָהֶן שְׁלשָׁה שְׁלשָׁה שְׁמָנִים. הַזַּיִת הָרִאשׁוֹן, מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל. זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים. זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשֵּׁנִי מְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשְּׁלִישִׁי, עוֹטְנוֹ בְתוֹךְ הַבַּיִת עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת: \n",
+            "הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ. אַף הַמְּנָחוֹת הָיוּ בַדִּין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. מָה אִם הַמְּנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה, טְעוּנָה שֶׁמֶן זַיִת זַךְ, הַמְּנָחוֹת, שֶׁהֵן לַאֲכִילָה, אֵינוֹ דִין שֶׁי��ִטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. תַּלְמוּד לוֹמַר (שמות כז), זָךְ כָּתִית לַמָּאוֹר, וְלֹא זַךְ כָּתִית לַמְּנָחוֹת: \n",
+            "וּמִנַּיִן הָיוּ מְבִיאִין אֶת הַיַּיִן. קְרוּתִים וְהַטּוּלִים, אַלְפָא לַיָּיִן. שְׁנִיָּה לָהֶן, בֵּית רִמָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִגְנָה בַבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין, לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִין, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אִלְיוּסְטָן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין יָשָׁן, דִּבְרֵי רַבִּי. וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין, לֹא מָתוֹק, וְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרוֹגְלִיּוֹת וּמִן הַכְּרָמִים הָעֲבוּדִים: \n",
+            "לֹא הָיוּ כוֹנְסִים אוֹתוֹ בַחֲצָבִים גְּדוֹלִים, אֶלָּא בְחָבִיּוֹת קְטַנּוֹת. וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִיּוֹת עַד פִּיהֶם, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף. אֵינוֹ מֵבִיא, לֹא מִפִּיהָ, מִפְּנֵי הַקְּמָחִין. וְלֹא מִשּׁוּלֶיהָ, מִפְּנֵי הַשְּׁמָרִים. אֶלָּא מֵבִיא מִשְּׁלִישָׁהּ וּמֵאֶמְצָעָהּ. כֵּיצַד הוּא בוֹדֵק, הַגִּזְבָּר יוֹשֵׁב וְהַקָּנֶה בְיָדוֹ, זָרַק אֶת הַגִּיד וְהִקִּישׁ בַּקָּנֶה. רַבִּי יוֹסֵי בְרַבִּי יְהוּדָה אוֹמֵר, יַיִן שֶׁעָלָה בוֹ קְמָחִין, פָּסוּל, שֶׁנֶּאֱמַר, תְּמִימִים יִהְיוּ לָכֶם וּמִנְחָתָם (במדבר כח), תְּמִימִים יִהְיוּ לָכֶם וְנִסְכֵּיהֶם (שם): \n"
+        ],
+        [
+            "שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַמִּקְדָּשׁ, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. רַבִּי מֵאִיר אוֹמֵר, עִשָּׂרוֹן, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. לֹא הָיָה מוֹדֵד, לֹא בְשֶׁל שְׁלשָׁה לְפַר, וְלֹא בְשֶׁל שְׁנַיִם לְאַיִל, אֶלָּא מוֹדְדָן עֶשְׂרוֹנוֹת. חֲצִי עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד חֲבִתֵּי כֹהֵן גָּדוֹל, מֶחֱצָה בַּבֹּקֶר וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+            "שֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ בַמִּקְדָּשׁ. הִין, וַחֲצִי הַהִין, וּשְׁלִישִׁית הַהִין, וּרְבִיעִית הַהִין, לֹג, וַחֲצִי לֹג, וּרְבִיעִית לֹג. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, שְׁנָתוֹת הָיוּ בַהִין, עַד כָּאן לְפַר, עַד כָּאן לְאַיִל, עַד כָּאן לְכֶבֶשׂ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה שָׁם הִין, וְכִי מֶה הָיָה הַהִין מְשַׁמֵּשׁ. אֶלָּא מִדָּה יְתֵרָה שֶׁל לֹג וּמֶחֱצָה הָיְתָה, שֶׁבָּהּ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, לֹג וּמֶחֱצָה בַּבֹּקֶר וְלֹג וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+            "רְבִיעִית מֶה הָיְתָה מְשַׁמֶּשֶׁת. רְבִיעִית מַיִם לִמְצֹרָע, וּרְבִיעִית שֶׁמֶן לְנָזִיר. חֲצִי לֹג מֶה הָיָה מְשַׁמֵּשׁ. חֲצִי לֹג מַיִם לְסוֹטָה. וַחֲצִי לֹג שֶׁמֶן לְתוֹדָה. וּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, נוֹתֵן לָהּ שִׁשִּׁים לֹג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, אֵין לָהּ אֶלָּא לֻגָּהּ, שֶׁנֶּאֱמַר (ויק��א יד), לְמִנְחָה וְלֹג שָׁמֶן. שִׁשָּׁה לְפַר, אַרְבָּעָה לְאַיִל, שְׁלשָׁה לְכֶבֶשׂ, שְׁלשָׁה וּמֶחֱצָה לַמְּנוֹרָה, מֵחֲצִי לֹג לְכָל נֵר: \n",
+            "מְעָרְבִין נִסְכֵּי אֵילִים בְּנִסְכֵּי פָרִים, נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי כְבָשִׂים, שֶׁל יָחִיד בְּשֶׁל צִבּוּר, שֶׁל יוֹם בְּשֶׁל אָמֶשׁ. אֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. וְאִם בְּלָלָן אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, וְנִתְעָרְבוּ, כְּשֵׁרִין. אִם עַד שֶׁלֹּא בָלַל, פָּסוּל. הַכֶּבֶשׂ הַבָּא עִם הָעֹמֶר, אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, לֹא הָיוּ נְסָכָיו כְּפוּלִין: \n",
+            "כָּל הַמִּדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גוֹדְשָׁהּ לְתוֹכָהּ. מִדּוֹת הַלַּח, בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ, בֵּרוּצֵיהֶן חֹל. רַבִּי עֲקִיבָא אוֹמֵר, מִדּוֹת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ חֹל, לְפִיכָךְ בֵּרוּצֵיהֶן חֹל. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, וְהַיָּבֵשׁ אֵינוֹ נֶעְכָּר: \n",
+            "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִין נְסָכִים, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח וְהַחַטָּאת וְהָאָשָׁם, אֶלָּא שֶׁחַטָּאתוֹ שֶׁל מְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים: \n",
+            "כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: \n",
+            "הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה: \n",
+            "חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה: \n"
+        ],
+        [
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הָעֹמֶר הָיָה בָא בְשַׁבָּת מִשָּׁלשׁ סְאִין, וּבְחֹל מֵחָמֵשׁ. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, מִשָּׁלשׁ הָיָה בָא. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, בְּשַׁבָּת הָיָה נִקְצָר בְּיָחִיד וּבְמַגָּל אֶחָד וּבְקֻפָּה אַחַת. וּבְחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת: \n",
+            "מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. לֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, מְבִיאִים אוֹתוֹ מִכָּל מָקוֹם. מַעֲשֶׂה שֶׁבָּא מִגַּגּוֹת צְרִיפִין, וּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר: \n",
+            "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n",
+            "קְצָרוּהוּ וּנְתָנוּהוּ בְקֻפּוֹת, הֱבִיאוּהוּ לָעֲזָרָה, הָיוּ מְהַבְהְבִין אוֹתוֹ בָאוּר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּקָנִים וּבִקְלִיחוֹת חוֹבְטִים אוֹתוֹ, כְּדֵי שֶׁלֹּא יִתְמָעֵךְ. נְתָנוּהוּ לָאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, כְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלּוֹ. שְׁטָחוּהוּ בָעֲזָרָה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ. נְתָנוּהוּ בְרֵחַיִם שֶׁל גָּרוֹסוֹת, וְהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה מִשְּׁלשׁ עֶשְׂרֵה נָפָה, וְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. וְחַיָּב בַּחַלָּה, וּפָטוּר מִן הַמַּעַשְׂרוֹת. רַבִּי עֲקִיבָא מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. בָא לוֹ לָעִשָּׂרוֹן, וְנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, יָצַק, וּבָלַל, הֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים: \n",
+            "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n",
+            "הָעֹמֶר הָיָה מַתִּיר בַּמְּדִינָה, וּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ. אֵין מְבִיאִין מְנָחוֹת וּבִכּוּרִים וּמִנְחַת בְּהֵמָה קֹדֶם לָעֹמֶר. וְאִם הֵבִיא, פָּסוּל. קֹדֶם לִשְׁתֵּי הַלֶּחֶם, לֹא יָבִיא. וְאִם הֵבִיא, כָּשֵׁר: \n",
+            "הַחִטִּים וְהַשְּׂעֹרִים וְהַכֻּסְּמִין וְשִׁבֹּלֶת שׁוּעָל וְהַשִּׁיפוֹן חַיָּבִין בַּחַלָּה, וּמִצְטָרְפִין זֶה עִם זֶה, וַאֲסוּרִים בֶּחָדָשׁ מִלִּפְנֵי ה��פֶּסַח, וּמִלִּקְצֹר מִלִּפְנֵי הָעֹמֶר. וְאִם הִשְׁרִישׁוּ קֹדֶם לָעֹמֶר, הָעֹמֶר מַתִּירָן. וְאִם לָאו, אֲסוּרִים עַד שֶׁיָּבֹא עֹמֶר הַבָּא: \n",
+            "קוֹצְרִים בֵּית הַשְּׁלָחִים שֶׁבָּעֲמָקִים, אֲבָל לֹא גוֹדְשִׁין. אַנְשֵׁי יְרִיחוֹ קוֹצְרִין בִּרְצוֹן חֲכָמִים, וְגוֹדְשִׁין שֶׁלֹּא בִרְצוֹן חֲכָמִים, וְלֹא מִחוּ בְיָדָם חֲכָמִים. קוֹצֵר לַשַּׁחַת, וּמַאֲכִיל לַבְּהֵמָה. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁהִתְחִיל עַד שֶׁלֹּא הֵבִיאָה שְׁלִישׁ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף יִקְצֹר וְיַאֲכִיל אַף מִשֶּׁהֵבִיאָה שְׁלִישׁ: \n",
+            "קוֹצְרִין מִפְּנֵי הַנְּטִיעוֹת, מִפְּנֵי בֵית הָאֵבֶל, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. לֹא יַעֲשֶׂה אוֹתָן כְּרִיכוֹת, אֲבָל מַנִּיחָן צְבָתִים. מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּמָה. לֹא מָצָא, יָבִיא מִן הָעֳמָרִים. מִצְוָתוֹ לָבֹא מִן הַלַּח. לֹא מָצָא, יָבִיא מִן הַיָּבֵשׁ. מִצְוָתוֹ לִקְצֹר בַּלַּיְלָה. נִקְצַר בַּיּוֹם, כָּשֵׁר. וְדוֹחֶה אֶת הַשַּׁבָּת: \n"
+        ],
+        [
+            "שְׁתֵּי הַלֶּחֶם נִלּוֹשׁוֹת אַחַת אַחַת, וְנֶאֱפוֹת אַחַת אַחַת. לֶחֶם הַפָּנִים נִלּוֹשׁ אֶחָד אֶחָד, וְנֶאֱפֶה שְׁנַיִם שְׁנָיִם. וּבִטְפוּס הָיָה עוֹשֶׂה אוֹתָן. וּכְשֶׁהוּא רָדָן, נוֹתְנָן בִּטְפוּס, כְּדֵי שֶׁלֹּא יִתְקַלְקְלוּ: \n",
+            "אֶחָד שְׁתֵּי הַלֶּחֶם וְאֶחָד לֶחֶם הַפָּנִים, לִישָׁתָן וַעֲרִיכָתָן בַּחוּץ, וַאֲפִיָּתָן בִּפְנִים, וְאֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, כָּל מַעֲשֵׂיהֶם בִּפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הֱוֵי רָגִיל לוֹמַר, שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים כְּשֵׁרוֹת בָּעֲזָרָה, וּכְשֵׁרוֹת בְּבֵית פָּאגִי: \n",
+            "חֲבִתֵּי כֹהֵן גָּדוֹל, לִישָׁתָן וַעֲרִיכָתָן וַאֲפִיָּתָן בִּפְנִים, וְדוֹחוֹת אֶת הַשַּׁבָּת. טִחוּנָן וְהֶרְקֵדָן אֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, אֵינָה דּוֹחָה אֶת הַשַּׁבָּת. וְשֶׁאִי אֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n",
+            "כָּל הַמְּנָחוֹת יֵשׁ בָּהֶן מַעֲשֵׂה כְלִי בִּפְנִים, וְאֵין בָּהֶן מַעֲשֵׂה כְלִי בַחוּץ. כֵּיצַד. שְׁתֵּי הַלֶּחֶם אָרְכָּן שִׁבְעָה וְרָחְבָּן אַרְבָּעָה, וְקַרְנוֹתֵיהֶן אַרְבַּע אֶצְבָּעוֹת. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה, וְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת. רַבִּי יְהוּדָה אוֹמֵר, שֶׁלֹּא תִטְעֶה, זד\"ד יה\"ז. בֶּן זוֹמָא אוֹמֵר, וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד, שֶׁיְּהֵא לוֹ פָנִים: \n",
+            "הַשֻּׁלְחָן, אָרְכּוֹ עֲשָׂרָה, וְרָחְבּוֹ חֲמִשָּׁה. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם וּמֶחֱצָה מִכָּאן וּטְפָחַיִם וּמֶחֱצָה מִכָּאן, נִמְצָא אָרְכּוֹ מְמַלֵּא כָּל רָחְבּוֹ שֶׁל שֻׁלְחָן, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, הַשֻּׁלְחָן אָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה. לֶחֶם הַפָּנִים אָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ ��ֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם מִכָּאן וּטְפָחַיִם מִכָּאן וּטְפָחַיִם רֶוַח בָּאֶמְצָע, כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בֵּינֵיהֶן. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. אָמְרוּ לוֹ, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא כד), וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה. אָמַר לָהֶן, וַהֲלֹא כְבָר נֶאֱמַר (במדבר ב), וְעָלָיו מַטֵּה מְנַשֶּׁה: \n",
+            "אַרְבָּעָה סְנִיפִין שֶׁל זָהָב הָיוּ שָׁם, מֻפְצָלִין מֵרָאשֵׁיהֶן, שֶׁהָיוּ סוֹמְכִים בָּהֶן, שְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה. וְעֶשְׂרִים וּשְׁמֹנָה קָנִים, כַּחֲצִי קָנֶה חָלוּל, אַרְבָּעָה עָשָׂר לְסֵדֶר זֶה וְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה. לֹא סִדּוּר קָנִים וְלֹא נְטִילָתָן דּוֹחֶה אֶת הַשַּׁבָּת, אֶלָּא נִכְנָס מֵעֶרֶב שַׁבָּת וְשׁוֹמְטָן וְנוֹתְנָן לְאָרְכּוֹ שֶׁל שֻׁלְחָן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, אָרְכָּן לְאָרְכּוֹ שֶׁל בָּיִת: \n",
+            "שְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים עַל פֶּתַח הַבַּיִת, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל זָהָב. עַל שֶׁל שַׁיִשׁ נוֹתְנִים לֶחֶם הַפָּנִים בִּכְנִיסָתוֹ, וְעַל שֶׁל זָהָב בִּיצִיאָתוֹ, שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְאֶחָד שֶׁל זָהָב מִבִּפְנִים, שֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד. אַרְבָּעָה כֹהֲנִים נִכְנָסִין, שְׁנַיִם בְּיָדָם שְׁנֵי סְדָרִים, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכִים. וְאַרְבָּעָה מַקְדִּימִין לִפְנֵיהֶם, שְׁנַיִם לִטֹּל שְׁנֵי סְדָרִים, וּשְׁנַיִם לִטֹּל שְׁנֵי בְזִיכִים. הַמַּכְנִיסִים עוֹמְדִים בַּצָּפוֹן, וּפְנֵיהֶם לַדָּרוֹם. הַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, וּפְנֵיהֶם לַצָּפוֹן. אֵלּוּ מוֹשְׁכִין וְאֵלּוּ מַנִּיחִין, וְטִפְחוֹ שֶׁל זֶה כְנֶגֶד טִפְחוֹ שֶׁל זֶה, שֶׁנֶּאֱמַר (שמות כה), לְפָנַי תָּמִיד. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, אַף זוֹ הָיְתָה תָּמִיד. יָצְאוּ וְנָתְנוּ עַל הַשֻּׁלְחָן שֶׁל זָהָב שֶׁהָיָה בָאוּלָם. הִקְטִירוּ הַבְּזִיכִין, וְהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים. חָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּשַׁבָּת, הַחַלּוֹת מִתְחַלְּקוֹת לָעָרֶב. חָל לִהְיוֹת עֶרֶב שַׁבָּת, שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים נֶאֱכָל לָעָרֶב, הַבַּבְלִיִּים אוֹכְלִין אוֹתוֹ כְּשֶׁהוּא חַי, מִפְּנֵי שֶׁדַּעְתָּן יָפָה: \n",
+            "סִדֵּר אֶת הַלֶּחֶם בְּשַׁבָּת וְאֶת הַבְּזִיכִים לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִים בְּשַׁבָּת, פְּסוּלָה, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין בְּשַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין לְאַחַר שַׁבָּת, פָּסוּל, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין בְּשַׁבָּת, פָּסוּל. כֵּיצַד יַעֲשֶׂה. יַנִּיחֶנָּה לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים רַבִּים, אֵין בְּכָךְ כְּלוּם: \n",
+            "שְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹ�� אֵין פָּחוֹת מִשְּׁנַיִם, וְלֹא יָתֵר עַל שְׁלשָׁה. כֵּיצַד. נֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב וְנֶאֱכָלוֹת בְּיוֹם טוֹב, לִשְׁנָיִם. חָל יוֹם טוֹב לִהְיוֹת אַחַר הַשַּׁבָּת, נֶאֱכָלוֹת לִשְׁלשָׁה. לֶחֶם הַפָּנִים נֶאֱכָל אֵין פָּחוֹת מִתִּשְׁעָה, וְלֹא יָתֵר עַל אַחַד עָשָׂר. כֵּיצַד. נֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל בְּשַׁבָּת, לְתִשְׁעָה. חָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת, נֶאֱכָל לַעֲשָׂרָה. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, נֶאֱכָל לְאַחַד עָשָׂר. וְאֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, דּוֹחֶה אֶת יוֹם טוֹב וְאֵינוֹ דוֹחֶה אֶת יוֹם צוֹם: \n"
+        ],
+        [
+            "הַמְּנָחוֹת וְהַנְּסָכִים שֶׁנִּטְמְאוּ עַד שֶׁלֹּא קִדְּשָׁן בַּכְּלִי, יֶשׁ לָהֶן פִּדְיוֹן. מִשֶּׁקָּדְשׁוּ בַכְּלִי, אֵין לָהֶם פִּדְיוֹן. הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת, אֵין לָהֶם פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר אֶלָּא בְּהֵמָה: \n",
+            "הָאוֹמֵר, הֲרֵי עָלַי בְּמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת וְהֵבִיא בְמַחֲבַת, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. זוֹ לְהָבִיא בְמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת, וְהֵבִיא בְמַחֲבַת, הֲרֵי זוֹ פְסוּלָה. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. אֵלּוּ לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים וְהֵבִיא בִכְלִי אֶחָד, הֲרֵי אֵלּוּ פְסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד וְהֵבִיא בִשְׁנֵי כֵלִים, אָמְרוּ לוֹ בִּכְלִי אֶחָד נָדָרְתָּ, הִקְרִיבָן בִּכְלִי אֶחָד, כְּשֵׁרִים, וּבִשְׁנֵי כֵלִים, פְּסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, אָמְרוּ לוֹ, בִּשְׁנֵי כֵלִים נָדָרְתָּ, הִקְרִיבָן בִּשְׁנֵי כֵלִים, כְּשֵׁרִים. נְתָנוֹ בִכְלִי אֶחָד, כִּשְׁתֵּי מְנָחוֹת שֶׁנִּתְעָרָבוּ: \n",
+            "הֲרֵי עָלַי מִנְחָה מִן הַשְּׂעֹרִין, יָבִיא מִן הַחִטִּים. קֶמַח, יָבִיא סֹלֶת. בְּלֹא שֶׁמֶן וּלְבוֹנָה, יָבִיא עִמָּהּ שֶׁמֶן וּלְבוֹנָה. חֲצִי עִשָּׂרוֹן, יָבִיא עִשָּׂרוֹן שָׁלֵם. עִשָּׂרוֹן וּמֶחֱצָה, יָבִיא שְׁנָיִם. רַבִּי שִׁמְעוֹן פּוֹטֵר, שֶׁלֹּא הִתְנַדֵּב כְּדֶרֶךְ הַמִּתְנַדְּבִים: \n",
+            "מִתְנַדֵּב אָדָם מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, וּמֵבִיא בִכְלִי אֶחָד. אִם אָמַר הֲרֵי עָלַי שִׁשִּׁים וְאֶחָד, מֵבִיא שִׁשִּׁים בִּכְלִי אֶחָד וְאֶחָד בִּכְלִי אֶחָד, שֶׁכֵּן צִבּוּר מֵבִיא בְיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת שִׁשִּׁים וְאֶחָד. דַּיּוֹ לַיָּחִיד שֶׁיְּהֵא פָחוֹת מִן הַצִּבּוּר אֶחָד. אָמַר רַבִּי שִׁמְעוֹן, וַהֲלֹא אֵלּוּ לַפָּרִים, וְאֵלּוּ לַכְּבָשִׂים, וְאֵינָם נִבְלָלִים זֶה עִם זֶה. אֶלָּא, עַד שִׁשִּׁים יְכוֹלִים לְהִבָּלֵל. אָמְרוּ לוֹ, שִׁשִּׁים נִבְלָלִים, שִׁשִּׁים וְאֶחָד אֵין נִבְלָלִים. אָמַר לָהֶן, כָּל מִדּוֹת חֲכָמִים כֵּן. בְּאַרְבָּעִים סְאָה הוּא טוֹבֵל, בְּאַרְבָּעִים סְאָה חָסֵר קֻרְטוֹב אֵינוֹ יָכוֹל לִטְבֹּל בָּהֶן. אֵין מִתְנַדְּבִים לֹג, שְׁנַיִם, וַחֲמִשָּׁה, אֲבָל מִתְנַדְּבִים שְׁלשָׁה וְאַרְבָּעָה וְשִׁשָּׁה, וּמִשִּׁשָּׁה וּלְמָעְלָה: \n",
+            "מִתְנַדְּבִים יַיִן, וְאֵין מִתְנַדְּבִים שֶׁמֶן, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן. אָמַר רַבִּי טַרְפוֹן, מַה מָּצִינוּ בַיַּיִן שֶׁבָּא חוֹבָה וּבָא נְדָבָה, אַף הַשֶּׁמֶן בָּא חוֹבָה וּבָא נְדָבָה. אָמַר לוֹ רַבִּי עֲקִיבָא, לֹא, אִם אָמַרְתָּ בַיַּיִן שֶׁכֵּן הוּא קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ, תֹּאמַר בַּשֶּׁמֶן שֶׁאֵינוֹ קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ. אֵין שְׁנַיִם מִתְנַדְּבִים עִשָּׂרוֹן אֶחָד, אֲבָל מִתְנַדְּבִים עוֹלָה וּשְׁלָמִים. וּבָעוֹף, אֲפִלּוּ פְרִידָה אֶחָת: \n"
+        ],
+        [
+            "הֲרֵי עָלַי עִשָּׂרוֹן, יָבִיא אֶחָד. עֶשְׂרוֹנִים, יָבִיא שְׁנָיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא שִׁשִּׁים עִשָּׂרוֹן. הֲרֵי עָלַי מִנְחָה, יָבִיא אֵיזוֹ שֶׁיִּרְצֶה. רַבִּי יְהוּדָה אוֹמֵר, יָבִיא מִנְחַת הַסֹּלֶת, שֶׁהִיא מְיֻחֶדֶת שֶׁבַּמְּנָחוֹת: \n",
+            "מִנְחָה, מִין הַמִּנְחָה, יָבִיא אֶחָת. מְנָחוֹת, מִין הַמְּנָחוֹת, יָבִיא שְׁתָּיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא חֲמִשְׁתָּן. פֵּרַשְׁתִּי מִנְחָה שֶׁל עֶשְׂרוֹנִים וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן. רַבִּי אוֹמֵר, יָבִיא מְנָחוֹת שֶׁל עֶשְׂרוֹנִים מֵאֶחָד וְעַד שִׁשִּׁים: \n",
+            "הֲרֵי עָלַי עֵצִים, לֹא יִפְחֹת מִשְּׁנֵי גְזִירִין. לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. חֲמִשָּׁה קֳמָצִים הֵן, הָאוֹמֵר הֲרֵי עָלַי לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. הַמִּתְנַדֵּב מִנְחָה, יָבִיא עִמָּהּ קֹמֶץ לְבוֹנָה. הַמַּעֲלֶה אֶת הַקֹּמֶץ בַּחוּץ, חַיָּב. וּשְׁנֵי בְזִיכִין טְעוּנִין שְׁנֵי קֳמָצִים: \n",
+            "הֲרֵי עָלַי זָהָב, לֹא יִפְחֹת מִדִּינַר זָהָב. כֶּסֶף, לֹא יִפְחֹת מִדִּינַר כָּסֶף. נְחשֶׁת, לֹא יִפְחֹת מִמָּעָה כָסֶף. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, הוּא מֵבִיא עַד שֶׁיֹּאמַר לֹא לְכָךְ נִתְכַּוָּנְתִּי: \n",
+            "הֲרֵי עָלַי יַיִן, לֹא יִפְחֹת מִשְּׁלשָׁה לֻגִּין. שֶׁמֶן, לֹא יִפְחֹת מִלֹּג. רַבִּי אוֹמֵר, שְׁלשָׁה לֻגִּין. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא כַיּוֹם הַמְּרֻבֶּה: \n",
+            "הֲרֵי עָלַי עוֹלָה, יָבִיא כֶבֶשׂ. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אוֹ תוֹר אוֹ בֶן יוֹנָה. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וָעֵגֶל. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וָעֵגֶל אַיִל גְּדִי וְטָלֶה. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, מוֹסִיף עֲלֵיהֶם תּוֹר וּבֶן יוֹנָה: \n",
+            "הֲרֵי עָלַי תּוֹדָה, וּשְׁלָמִים, יָבִיא כֶבֶשׂ. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וּפָרָה עֵגֶל וְעֶגְלָה. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַ�� וּפָרָה, עֵגֶל וְעֶגְלָה, אַיִל וְרָחֵל, גְּדִי וּגְדִיָּה, שָׂעִיר וּשְׂעִירָה, טָלֶה וְטַלְיָה: \n",
+            "הֲרֵי עָלַי שׁוֹר, יָבִיא הוּא וּנְסָכָיו בְּמָנֶה. עֵגֶל, יָבִיא הוּא וּנְסָכָיו בְּחָמֵשׁ. אַיִל, יָבִיא הוּא וּנְסָכָיו בִּשְׁתַּיִם. כֶּבֶשׂ, יָבִיא הוּא וּנְסָכָיו בְּסָלַע. שׁוֹר בְּמָנֶה, יָבִיא בְמָנֶה חוּץ מִנְּסָכָיו. עֵגֶל בְּחָמֵשׁ, יָבִיא בְחָמֵשׁ חוּץ מִנְּסָכָיו. אַיִל בִּשְׁתַּיִם, יָבִיא בִשְׁתַּיִם חוּץ מִנְּסָכָיו. כֶּבֶשׂ בְּסֶלַע, יָבִיא בְסֶלַע חוּץ מִנְּסָכָיו. שׁוֹר בְּמָנֶה וְהֵבִיא שְׁנַיִם בְּמָנֶה, לֹא יָצָא, אֲפִלּוּ זֶה בְמָנֶה חָסֵר דִּינָר וְזֶה בְמָנֶה חָסֵר דִּינָר. שָׁחוֹר וְהֵבִיא לָבָן, לָבָן וְהֵבִיא שָׁחוֹר, גָּדוֹל וְהֵבִיא קָטָן, לֹא יָצָא. קָטָן וְהֵבִיא גָדוֹל, יָצָא. רַבִּי אוֹמֵר, לֹא יָצָא: \n",
+            "שׁוֹר זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו שְׁנָיִם. שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה, וְנִסְתָּאֲבוּ, אִם רָצָה, יָבִיא בִדְמֵיהֶם אֶחָד. רַבִּי אוֹסֵר. אַיִל זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו כֶּבֶשׂ. כֶּבֶשׂ זֶה עוֹלָה וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו אַיִל. רַבִּי אוֹסֵר. הָאוֹמֵר אַחַד מִכְּבָשַׂי הֶקְדֵּשׁ, וְאַחַד מִשְּׁוָרַי הֶקְדֵּשׁ, הָיוּ לוֹ שְׁנַיִם, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. שְׁלשָׁה, הַבֵּינוֹנִי שֶׁבָּהֶן הֶקְדֵּשׁ. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, אוֹ שֶׁאָמַר, אָמַר לִי אַבָּא וְאֵינִי יוֹדֵעַ מָה, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ: \n",
+            "הֲרֵי עָלַי עוֹלָה, יַקְרִיבֶנָּה בַמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאַקְרִיבֶנָּה בְּבֵית חוֹנְיוֹ, יַקְרִיבֶנָּה בַּמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זוֹ עוֹלָה. הֲרֵינִי נָזִיר, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאֲגַלַּח בְּבֵית חוֹנְיוֹ, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זֶה נָזִיר. הַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְּבֵית חוֹנְיוֹ, לֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם, וְאֵין צָרִיךְ לוֹמַר לְדָבָר אַחֵר, שֶׁנֶּאֱמַר (מלכים ב כג), אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל מִזְבַּח ה' בִּירוּשָׁלָיִם כִי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם, הֲרֵי הֵם כְּבַעֲלֵי מוּמִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין: \n",
+            "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה מנחות",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,74 @@
+{
+    "language": "en",
+    "title": "Mishnah Tamid",
+    "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 תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off [and fold them] and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat [i.e. toilet]: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure.",
+            "Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful.",
+            "He took the key and opened the small door, and went from the fire chamber into the Temple courtyard, and the priests went in after him carrying two lighted torches. They divided into two groups, one of which went along the portico to the east, while the other went along it to the west. They went along inspecting until they came to the place where the griddle-cakes were made. There the two groups met and said, Is all well (shalom)? All is well (shalom)! They then appointed they that made the griddle-cakes to make griddle-cakes.",
+            "The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah."
+        ],
+        [
+            "When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.",
+            "They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes.",
+            "They then began to take up the logs to place onto the fire. Were all kinds of wood valid for the fire? Yes! All kinds of wood were valid for the fire except vine and olive wood. But what they mostly used were boughs of fig trees and of nut trees and of oil trees.",
+            "He then arranged a large pile on the east side of the altar, with its open side on the east, while the inner ends of the [selected] logs touched the ash heap. Spaces were left between the logs in which they kindled the brushwood.",
+            "They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone."
+        ],
+        [
+            "The superintendent then said to them: come and cast lots, to see who is to slaughter, and who is to sprinkle the blood, and who is to clear the ashes from the inner altar, and who is to clear the ash from the candlestick, and who is to lift the limbs on to the ascent: the head, the right leg, the two forelegs, the tailbone, the left leg, the breast and the neck and the two flanks, the entrails, the fine flour, the griddle cakes and the wine. They cast lots and whoever won, won.",
+            "He then said to them: Go out and see if it is yet time for the slaughter. If the time had come, the one who saw would say, “There are flashes.” Matya ben Samuel says: [He used to say] Has the whole of the east [of the sky] lit up. as far as Hebron? And he [the observer] would answer yes.",
+            "He said to them: Go out and bring a lamb from the chamber of lambs. Now the lamb’s chamber was in the north-western corner. And there were four chambers there the chamber of lambs, the chamber of the seals, the chamber of the fire-room and the chamber where the showbread was prepared.",
+            "They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight.",
+            "The priest who had won the right to slaughter the tamid takes it along with him to the slaughter house, and those who had won the right to bring the limbs up followed after him. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the tamid] and they would strip its hide on tables of marble that stood between the pillars.",
+            "Those who had won the right to clear the ashes from the inner altar and from the candlestick would go first with four vessels in their hands the teni, the kuz and two keys. The teni resembled a large tarkav of gold and held two and a half kavs. The kuz resembled a large gold pitcher. And two keys: One of the two keys would reach down to the “amah of the armpit” and the other opens immediately.",
+            "He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened.",
+            "From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.",
+            "The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out."
+        ],
+        [
+            "They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remnant of the blood he poured out at the southern base of the altar.",
+            "He did not use to break the leg, but he made a hole in it at the [knee-] joint and suspended it from there. He then began to flay it until he came to the breast. When he came to the breast he cut off the head and gave it to the one who merited [bringing it onto the ramp]. He then cut off the legs [up to the knees] and gave them to the one who merited [bringing them onto the ramp]. He then finished the flaying. He tore out the heart and squeezed out the blood in it. He then cut off the forelegs and gave them to the one who merited [bringing them onto the ramp]. He then went back to the right leg and cut it off and gave it to the one who merited [to bring it onto the ramp], and the two testicles with it. He then tore it [the remaining carcass] open so that it was all exposed before him. He took the fat and put it on top of the place where the head had been severed. He took the innards and gave them to the one to who had merited washing them. The stomach was washed very thoroughly in the washing chamber, while the entrails were washed at least three times on marble tables which stood between the pillars.",
+            "He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema."
+        ],
+        [
+            "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.",
+            "He said to them: those who are new to the incense come and draw lots, and who ever won, won. He then said: new and old, come and draw lots to see who shall take up the limbs from the ascent to the altar. Rabbi Eliezer ben Jacob says: the one who brought the limbs on to the ascent also takes them up to the altar.",
+            "He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.",
+            "The one who had been selected to offer the incense took up the ladle, which was in shape like a big tarkav of gold, and it held three kavs, And the [small] dish was in the middle of it, heaped up with incense. This had a covering, over which was spread a piece of cloth.",
+            "The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake [the coals]. He then went down and poured them into a gold [firepan]. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a [dead] creeping thing on Shabbat, and for drawing down the ashes from the top of the altar.",
+            "When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate."
+        ],
+        [
+            "They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out.",
+            "The one who had won the right to bring in the firepan made a heap of the coals on the top of the altar and then spread them about with the end of the firepan and bowed down and went out.",
+            "The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and [after finishing] went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out."
+        ],
+        [
+            "When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out.",
+            "They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).",
+            "If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.",
+            "The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Open Mishnah.json

@@ -0,0 +1,37 @@
+{
+    "language": "en",
+    "title": "Mishnah Tamid",
+    "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 תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [
+            "The appointed [priest] said to them: “Say one blessing” [one right before the Shema], and they blessed.  They then recited the Ten Commandments, 'Shema', 'Vehaya im Shamoa' and 'Vayomer' [the three paragraphs of the Shema].   They also blessed the people with these three blessings: <i>Emet Veyatsiv</i> [the blessing that follows the Shema in the morning prayer], <i>Avodah</i> [the blessing in <i>Shemoneh Esreh</i> calling for G-D to accept the Temple service], and the <i>Birkat Kohanim</i> [the Priestly Blessing].  On Shabbat, they added a blessing for the watch that was leaving.",
+            "He [the appointed priest] said to them: The new [priests who have never offered] the incense, come and draw lots. They drew lots and the one who won, won. He said to them: The new and the old [priests], come and draw lots [to determine] who will bring up the limbs from the ramp to the altar. Rabbi Eliezer ben Yaakov says: The one who would bring up the limbs to the ramp, he would be the one who would bring them up to the top of the altar.",
+            "They [the ones who lost the lottery] were given over to the caretakers. They would remove their [priestly] garments and would not leave anything on except for their pants. And there were cubicles [in the wall, used for storage of the clothing] and on each [cubicle] was written what garment was put there.",
+            "The one who won [the right] to [offer] the incense would take the spoon. The spoon was similar to a large gold <i>Tarkav</i> [measurement of volume] that could hold three kav [measurement of volume]  and in it there was a censer filled and piled with incense. There was a cover [on the spoon] with a cloth attached to it from above.",
+            "The one who won [the right] to [do] the shovel  [service] took the silver shovel and went to the top of the [copper] altar and pushed the coals to this side and that side and scooped [some coals]. He went down and poured it onto a [shovel of] gold. Approximately one <i>kav</i> [measurement of volume] of coals would scatter [when the coals were transferred], and he [another kohen] would sweep them to the ditch [that ran though the Temple Courtyard]. And on Shabbat [when he could not sweep the coals] he would cover them with a <i>psakhter</i> [a copper pot]. The copper pot was a large vessel that could hold a <i>letekh</i> [a measurement of volume] and there were two chains [attached] to it, one that he would use to pull on [when lowering the ash] and the pot would come down [the altar's ramp] and one that he [another kohen] would grab from on top it in order to prevent it from rolling [off the altar's ramp]. It [the copper pot] had three functions: they would cover the coals [that spilled on Shabbat] or [to cover] a [dead] rodent [found in the Temple courtyard on Shabbat], and they would lower the ash from on top of the altar [into it].",
+            "They [the two priests designated to bring the incense and the coals] arrived at the area between the vestibule [of the sanctuary] and the [copper] altar and one took the <i>Magrefa</i> [a shovel-shaped instrument that makes loud sound when thrown] and threw it between the vestibule and the altar. No one could hear the sound of his friend in Jerusalem [when it was thrown] because of the [loud] sound of the <i>Magrefa</i>. And [the trowing] served three functions: A kohen [standing outside] who heard its sound knew that his brothers, the priests were [currently] entering [the sanctuary] to bow  down and he would run and go [to join them]. A Levi that heard its sound knew that his brother Levites were entering to sing the [daily] song and he would run [to join them]. And the head of the <i>Ma'amad</i> [one of 24 regions, each of which sent in turn a delegation to the Temple to be present and represent the entire people at the public sacrifices] would gather the impure people at the eastern gate [of the Temple Mount].  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Sefaria Community Translation.json

@@ -0,0 +1,66 @@
+{
+    "language": "en",
+    "title": "Mishnah Tamid",
+    "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 תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "The <i>Kohanim</i> [priests] stood watch in three places in the Temple:  in the Chamber of Avtinas [name of a family] , in the Chamber of <i> Nitsots</i> [spark] , and in the Chamber of Fire.  The Avtinas and <i> Nitsots</i> chambers were elevated  and the youngsters [priests] would [stand] watch there.  The Chamber of Fire  was domed structure, surrounded by benches of stone.  The elders of the ministering priestly family would sleep there and the keys to the courtyard were in their hands.  The young  priests would sleep in their clothes on the ground.  They did not sleep in their holy clothes but would take them off, fold them, put them under their heads and sleep wearing their own clothing.  If one had a seminal emission, he would exit and walk down a circular [staircase] that led under the Temple where  candles were burning on both sides [to give light] until he got to the Room of Immersion.  There was a bonfire and a restroom there.  This was the respectfulness:  If he found it locked, he would know that there was somebody there.  If it was open, he would know that there was nobody there, he would go down and immerse himself, come up and dry off and warm himself by the bonfire.  He would go [to the Chamber of Fire] and sit with the other  priests until the gates opened and leave and go on his way.",
+            "Anybody [of the priests] who wishes to remove [the ashes] from the altar must rise early and immerse himself [in the mikva] as long as the supervising priest  hasn't yet arrived. When did the supervising priest arrive? There is no set time; sometimes he comes when the rooster crows, or close to it, sometimes before, sometimes after. The supervisor  would knock on them [the doors to the Temple] and they [the priests] would open [the doors] for him. He would say to them, \"Whoever has immersed, come and participate in the lottery.\" They would perform the lottery and whoever won, won.",
+            "He [the supervising priest] took the key and opened the small door [located in the Chamber of Fire] and entered from the Chamber of Fire to the Courtyard. And they [the other priests] entered after him with two torches of fire were in their hands. They would split into two groups. [One group] walked under the portico [surrounding the Courtyard] towards the east and [the other group] walked under the portico towards the west. They would check [the temple vessels] and walk until they reached the place where the <i>Chavitim</i> [loaves of bread brought as meal offering] are made. They [the two groups] met each other and would say, \"It is fine, all is fine,\" [the vessels are in order]. They would appoint [from their group] makers of the <i>Chavitim</i> to make the <i>Chavitim</i>. ",
+            "The one who won the right to remove the ashes from the altar, would remove [the ashes] and they [the other priests] say to him, \"Be careful to not touch the utensil [the shovel] until you have sanctified your hands and feet from the laver.\" And [they would continue saying],\"Look, the shovel is placed in the corner between the ramp [of the altar] and the altar, on the west of the ramp.\" No one would enter [the area between the altar and the antechamber] with him, and he didn't have a candle in his hand, rather he would walk by the light of the altar's pyre. They [the other priests] would not see him and would not hear him until they heard the sound of the wood that Ben Kitin made [into] a wheel for the laver [being turned], and they would say, \"The time has come to sanctify your hands and feet from the laver.\" He would take the silver shovel and go up to the top of the altar and stir the coals from side to side, and then scoop from the inner consumed [coals]. He then went back down. When he reached the floor, he would turn his face to the north [and] walk along the eastern side of the ramp for about ten <i>amot</i> [cubits]. He piled the coals on the floor three <i>tefachim</i> [hand-breadths] from the ramp, the [same] place where they would put the crop of the bird [ of a burnt offering ] and the ashes from the [golden] inner altar and the ashes of  the <i>menora</i>."
+        ],
+        [
+            "His brothers [the other priests] saw him go down [from the altar] and they would run; they hurried and sanctified their hands and feet from the laver [and] took the shovels [used to scoop ash] and the forks [used for moving sacrificial parts] and  go up to the top of the altar. The limbs and the fats that weren't consumed [by the fire] the previous evening, would be moved to the sides of the altar. If the sides of the altar could not hold them, they would arrange them around the altar [on the ledge surrounding it].",
+            "They [the priests] began heaping the ash onto the <i>Tapuach</i> [heap of ashes on the top of the altar in the Temple courtyard] The <i>Tapuach</i>  was in the middle of the top of the altar.  Sometimes there was approximately three hundred <i>kor</i> [measurement of volume] on it. During pilgrimage festivals, they would not remove its ash, because it was a decoration for the altar [to show that it was being used frequently]. During the days [of the Temple], the priests were never lazy about removing the ash [when there was too much].",
+            " They [the priests] began transferring the [wood] logs to arrange the pyre [on the altar]. But are all [types of] wood valid the pyre? Yes, all [types of] wood are valid for the pyre, except wood from an olive [tree] and from a vine. It was [the wood] of these [trees] they was commonly used, branches of a fig tree, walnut [tree] or an oil [tree].",
+            "He [the priest] arranged the large pyre towards the east [side of the altar], and it \"looked\" [small openings] towards the east [side] and the ends of the inner logs would touch the <i>Tapuach</i>. There was  space between the logs from where they would ignite the twigs.",
+            "They would select [from the stockpile] nice [logs] of fig wood to arrange the secondary pyre  [used for] incense. [It was]  opposite the south western corner [of the altar], pulled in from the corner four <i>amot</i> [cubits] towards the north. [They placed enough wood] that by their estimation[ would produce] five <i>Se'ah</i> [Mishnaic volume] of coals and on Shabbat [they would place on this pyre enough wood] that they esimated [would produce] eight <i>Se'ah</i> of coals, for that was where  they would placed the two spoonfull of frankincense of the <i>Lechem HaPanim</i> [show breads placed on the table in the Temple]. The limbs and the fats that were not consumed [by the primary fire] the previous evening [and had been temporarily placed on the sides of the altar] they [the priests] would return them to the pyre. They ignited the pyres with fire and went down [from the altar] and went to the Chamber of Hewn Stone."
+        ],
+        [
+            "The appointed [priest] said to them: Come and draw lots [to determine] who will slaughter [the daily <i>Tamid</i> offering], who will throw the blood [of the offering on the altar], who will remove the ash from the inner altar,  who will remove the ash from the <i>Menora</i> who will take the limbs [of the <i>Tamid</i> offering] up the ramp [of the altar]. [Specifically who will transport] the head, the right hind leg, the two forelegs, the tail, the left hind leg, the chest, the neck, the two sides, the intestines, the fine flour [for the meal offering, offered daily along with the tamid], the <i>Chavitim</i> [the <i>Kohen Gadol's</i> daily meal offering of flour and oil baked in a pan] loaves and the wine [for libation]. They would draw lots, and whoever won, won.",
+            "The appointed [priest] said to them: Go out and see if the time of slaughtering [the <i>Tamid</i>] has arrived. If it [the time] has arrived, the watchman would say, \"It [the eastern sky] is shining [it is dawn].\" Masya ben Shmuel says: [the priest would then ask] \"Has the eastern sky is lit up until Chevron?\" and he [the watchman] would say \"Yes!\"",
+            "He [The appointed priest] said to them: Go out and bring a lamb from the Chamber of Lambs. Now, the Chamber of Lambs was in the north-western corner [of the Chamber of Fire]. There were four chambers there: one was the chamber of lambs, one was the Chamber of Seals, [where one could buy tokens marked with the appropriate meal offering], one was the Chamber of Fire, and one was the chamber where they would make the <i>Lechem HaPanim</i>.",
+            "They [the priests] then went to the Chamber of Vessels  and took out from there ninety three silver vessels and golden utensils. They would give the [lamb to be] the <i>Tamid</i> [offering] to drink from a golden cup. Even though it had been checked [for blemishes] the previous evening, they would check it [now] by the light of a torch.",
+            "The one who won [the right to slaughter] the <i>tamid</i> [offering], would drag it and go to the House of Slaughtering [the area where the offerings were slaughtered] and the ones who won [the right to place] the limbs would walk with him. The House of Slaughtering was to the north of the altar and near it there were eight short pillars and squares of cedar wood  were [each] of them and iron hooks were inserted into them [the squares]; there were three sets [of hooks] for each one [block], upon which they would hang [the slaughtered animal]. The [animal] would be skinned on  marble tables that were between the pillars.",
+            "The one who won [the right to remove] the ash from the inner altar and [the one who won that right] for the Menora would go ahead and had four vessels were in their hands: [they were] the basket [to hold the ash from the inner altar] and the jug [to hold the ash from the Menora] and two keys. The basket was similar [approximately] to a <i>tarkav</i> [measurement of volume]of [made of] gold that could hold two and a half <i>kav</i> [measurement of volume]. The jug was similar to a large pitcher [made of] of gold. And the two keys, one [was to unlock the door from the inside] he put [his hand through a small opening]  up to the armpit, and one [was for a lock] that could be opened quickly.",
+            "He came to the northern small opening. There were two small openings in the Great Gate, one in the north [side of the gate] and one in the south [side]. The one in the south, no one ever entered through it, and about it Yechezkel explained and said,  \"And the LORD said unto me: 'This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the G-d of Israel, hath entered in by it; therefore it shall be shut.\" (Ezekiel 44:2) He took the key and opened the small opening. He entered the cell and from the cell to the sanctuary until he reached the Great Gate. [When] he reached the Great Gate he removed the bolt and the locks and opened it. The one who was slaughtering [the <i>tamid</i> offering] would not slaughter until he heard the sound of the Great Gate was opened.",
+            "From Jericho they would hear the sound of the Great Gate being opened. From Jericho they would hear the sound of the <i>Magrefa</i> [lit. shovel, a musical instrument with holes in it ] From Jericho they would hear the sound of the wood that ben Katin made for the wheel of the laver. From Jericho they would hear the sound of Gevini the Announcer [that the priests should begin their service]. From Jericho they would hear the sound of the flute. From Jericho they would hear the sound of the cymbal. From Jericho they would hear the sound of the [daily] song [of the Levites]. From Jericho they would hear the sound of the shofar [sounded daily]. There are those that say [they even heard] the sound of the <i>Kohen Gadol</i> [the High Priest] at the time when he would mention the name [of G-d] on Yom Kippur. From Jericho they would smell the aroma of the compounding of the incense. Rabbi Eliezer ben Daglai said: [My] father had goats on the mountains of Michvar and they would sneeze from the smell of the compounding of the incense.",
+            "The one who won [the right] to remove the ash from the inner altar, went in and took the basket [used to collect the ash] and placed it in front of him, and he would scoop [the ashes] and put them inside it [the basket], and in the end, he swept the rest into it [the basket] and he would leave it [in the sanctuary] there and leave. The one who won [the right] to remove the ashes from the Menora , would enter [the sanctuary], [if] he found the two eastern lamps [still] lit, he would remove the ash from the other [lamps] ned leave the ones burning in their place. If he found them extinguished, he would remove the ashes from them and re-kindle them from the ones that were still lit  and then remove the ashes from the rest. There was a stone in front of the Menora which had three steps that on them the priest would stand and prepare the lamps. He would leave the jug on the second step and leave."
+        ],
+        [
+            "They would not tie the lamb up [for slaughtering, as was normally done], but would bind it  [right forelimb to right hind limb and left forelimb to left hind limb]. The ones who won [the right] to [carry] the limbs would hold it [as it was being slaughtered]. This is how they would bind it: its head would face south and its face turned [to face]to the west. The one slaughtering it stood to the east [of the lamb] with his face to the west. [The <i>Tamid</i> offering] of the morning was slaughtered on the north western corner [of the altar], on the second ring. The [<i>Tamid</i> offering] of the evening was slaughtered on the north eastern corner on the second ring. The slaughterer would slaughter and the one who [was designated] to receive [the blood] would receive it and go to the north eastern corner [of the altar] and tossed it to the east and north. [Then he went to] the south western [corner] and tossed it to the west and south. The rest of the blood was poured on the southern base [of the altar].",
+            "[The one who hung the <i>Tamid</i> and cut it apart] would not break its leg [as butchers do], rather he would make a hole in it through its knee and hang it [from the hole]. He would skin it and go downward until he reached the chest. [When] he reached the chest, he would cut the head and give it the one who won [the right] to [carry] it. He would cut the feet [lower end near the hoof] and give them to the one who won [the right] to [carry] them. He would then finish the skinning. [Then] he would rip [out] the heart and remove its blood. He would cut [off] the front [upper] legs and give them to the one who won [the right] to [carry] them. He went up to the right hind [upper] leg and cut it off and give it to the one who won [the right] to [carry] and the two testicles were [attached] to it. He would tear apart [the rest of the lamb] and [the body cavity] would be exposed before him. He would take the fat and put it over [cover] the place of slaughter of the head, on top of it. He would take the intestines and give them to the one who won [the right] to them to rinse them. And the rumen, they would rinse in the rinsing chamber. They would rinse it as much as necessary. The intestines, were rinsed at least three time on the tables of marble that were between the pillars.",
+            "He [the priest] took the knife and separated the lung from the liver and the finger [lobe] from the liver but he would not move it from its place. He would puncture the chest [to remove it] and give it to the one who won [the right] to it. He went up to the right flank and he would cut downward until the spine but he would not touch the spine until he reached the two soft ribs [near the neck]. He would cut [the right flank] and give it to the one who won [the right] to it and the liver would [remain] hanging from it. He came to the neck and left on it the two ribs on this side and two ribs on this side.  He  cut it [the neck] and give it to the one who won [the right] to it. The trachea and the heart and the lungs [were left] hanging from it. He came to the left flank and left on it two soft ribs [that were] above it [near the tail] and two soft ribs below it [near the neck]. He left the same on its opposite side [the right flank]. Thus, he left two [ribs] on the right and two [ribs] on the left above, and two [ribs] on the right and two [ribs] on the left below. He would cut it [the left flank] and give it to the one who won [the right] to it and the spine with it and the spleen was hanging from it. And [the left flank] was bigger [than the right because it had the spine] yet the right was called \"the larger one\" because the liver was hanging from it. He went to the back part [of the spine]. He cut it off and give it to the one who won [the right] to it. The tail and the finger [lobe] of the liver and the two kidneys were with it. He took the left rear leg and give it to the one who won [the right] to it. Thus, all of them [the priests] were standing in a line and the limbs were in their hands. The first [priest stood] with the head and the [right] rear leg. The head was in his right hand and its snout was towards his arm and its horns were between his fingers and the place of slaughter was facing up and the fat was placed on it. The right rear leg was in his left hand and the place where the [side] the skin [used to be] was facing outwards. The second  [priest stood] with the two front legs. The right one in his right hand and the left one in his left hand and the [side] where the skin [used to be] was facing outwards. The third  [priest stood] with the hind part and the rear [left] leg. The hind part was in his right hand and the tail was dangling between his fingers. The fourth [priest stood], with the chest and the neck. The chest in his right hand and the neck in his left hand with its ribs between his fingers. The fifth  [priest stood], with the two flanks. The right one in his right hand and the left one in his left hand with the side where the skin [used to be] was facing outwards. The sixth  [priests stood], with the intestines placed in a golden bowl and the feet were on top of them. The seventh  [priest stood] with the [meal offering] of fine flour. The eighth  [priest stood] with the <i>chavitin</i>. The ninth [priest stood] with the wine [for the  wine libation]. They [the first six priests] went and put them from the mid-point of the ramp [to the altar] and downwards, on the west side, and they would salt them [there]. They then went down from there to the Chamber of Hewn Stone to recite the Shema."
+        ],
+        [],
+        [
+            "They [the two priests] began to ascend the steps of the vestibule.    Those who had won the right to remove the ashes from the inner altar and from the <i>Menorah</i> went before them. The one who won the right to remove the ashes from the inner altar went in and took the basket and bowed down and went out again.  The one who had won the right to remove the ashes from the <i>Menorah</i> went in, and if he found the two eastern lamps still burning he would remove the ash from  the eastern one and left the western one burning, since from it he [the priest] lit the <i>Menorah</i> in the evening.  If he found that this one [the western one] had gone out, he removed the ash and lit it [in the evening] from the  burnt-offering altar.  He then took the jug from the second step and bowed down and went out. ",
+            "The one who had won the right to do the firepan [service], made a heap of coals on the top of the [inner] altar and then spreading them out with the bottom of the firepan and bowed down and went out.",
+            "The one who had won the right to the incense [service] took the censer from the spoon and gave it [the censer] to his friend or his relative [of his choice].  If some of it spilled into the spoon, he [the friend or relative] would give it to him [the priest] and put it into his hands.  They would instruct him: Be careful not to begin [by dropping the incense] in front of you or else you may burn yourself.    He then began spreading the incense and then went out.  The one who burned the incense did not do so until the appointed one said to him,\"Burn the incense.\"  If it [the one offering] was the <i>Kohen Gadol</i> he would say to him:\"Master <i>Kohen Gadol</i>, burn the incense.\"  The people went out and he [the priest] burned the incense, he bowed down and went out. "
+        ],
+        [
+            "When the <i>Kohen Gadol</i> entered [the sanctuary] to bow,  three [other priests] would hold him, one on his right side, one on his left side and one held on to the precious stones [on the vestments of the <i>Kohen Gadol</i>]. As soon as the appointed priest heard the steps of the  <i>Kohen Gadol</i> as he was leaving [the sanctuary], he lifted the curtain [to the vestibule of the sanctuary], entered, bowed and left, and [only then] did the rest of his brothers, the priests, enter, bow and leave.",
+            "They [the three priests who did the incense service] would come and stand on the steps of the vestibule. The first [the two who removed the ashes] stood to the south of their colleagues the priests [who did the incense service] and had five utensils in their hands, the basket in the hand of one of them, the jug in the hand of one of them, the firepan in the hand of one of them, the censer in the hand of one of them, and the spoon and its cover in the hand of the other one. And they [all the priests] blessed the nation with one blessing, which in the [outer] districts [outside the temple] are said as three blessings, but in the temple as one blessing. In the temple they would say the [G-d's] name as it is written but outside the temple they would use a pseudonym. Outside the temple the priests lifted their hands [when reciting the blessing] up to their shoulders, but in the temple [they would lift them] above their heads except for the <i>Kohen Gadol</i> who would not lift his hands above the forehead plate [worn by the <i>Kohen Gadol</i>]. Rabbi Yehuda says, even the <i>Kohen Gadol</i> lifts his hands above the forehead plate, as it says, \"And Aaron raised his hands towards the people and blessed them.\"(Leviticus 9:22)",
+            "Whenever the Kohen Gadol wanted to offer the incense [instead of the priest who won the lottery], he would go up the ramp with his assitant on his right side. When he reached half-way up the ramp, the assistant would hold his right hand and helped him go up. The first [priest] passed him [the Kohen Gadol] the head and rear [right] leg [of the Tamid] and he [the Kohen Gadol] would lean his hands on them and then throw them [on the fire]. The second one passed to the first one the two front legs who would then give them to the Kohen Gadol, who would then lean on them and throw them [onto the fire]. When second one would then go away. And so they would pass him the rest of the limbs and he would lean on them and throw them. And whenever [the Kohen Gadol] wanted, he would [only] lean on them and others would throw them. He then went around [full circle] the altar. From where would he start [his circle]? From the southeastern corner [to] the northeast [corner then to] the northwest [corner then to] southwest [corner]. They gave him the wine to pour [for the libation]. The assistant stood on the horn [of the altar] with two flags in his hand. Two Kohanim stood in the table of [used for] fats and two trumpets were in their hands. They blew a <i>teki'ah</i> [long steady sound], then a <i>teruah</i> [a series of very short sounds] and then again a <i>teki'ah</i>. They came and stood next to ben Arza [the one who played the cymbal], one on his right and one on his left.When he [the Kohen Gadol] bent and to pour [the wine], the assistant waved the flags and ben Arza swung the cymbals and the Levites began to sing. When they [the Levites] reached [the end of] a chapter [of Psalms], they would blow [a set of blasts; <i>teki'ah</i>, <i> teruah</i> and a <i>teki'ah</i>] and the people [that were looking on] would bow down. At the end of every chapter, they would blow a [set of blasts; <i>teki'ah</i>, <i> teruah</i> and a <i>teki'ah</i>]. After each set of blasts, they [the people] would bow. This  is the order of the <i>Tamid</i> offering for the service of the House of G-d, May it be His will that it be built speedily in our days. Amen.",
+            "[These are] the songs that the Levites would say in the temple: On Sunday they would say, \"To Hashem is the world and that which fills it, the inhabited land and its inhabitants.\" (Psalms 24) On Monday they would say,  \"Great is Hashem and very praised, in the city of G-d, His Mountain of Holiness.\" (Psalms 48) On Tuesday they would say, \"G-d stands in the divine, in the midst of the judges He judges.\" (Psalms 82) On Wednesday they would say, \"G-d of vengeance, Hashem G-dof vengeance appear.\" (Psalms 94) On Thursday they would say , \"Sing for joy to G-d our strength, shout out loud to the G-d of Yaakov.\" (Psalms 81) On Friday they would say, \"Hashem has reigned, he wears his splendor etc.\"  On Shabbat they would say (Psalms 92), \"A Psalm, a Song for the sabbath day.\"(Psalms 93) [The latter song] is a psalm for the future, for the day that is completely Shabbat [tranquil] for all eternity."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,74 @@
+{
+    "language": "en",
+    "title": "Mishnah Tamid",
+    "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 תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<b>A</b>N <small>DREI</small> S<small>TELLEN HIELTEN DIE</small> P<small>RIESTER IM</small> T<small>EMPEL</small> W<small>ACHE: IM</small> E<small>UTINOSRAUME</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. Jom. Fol. 38a.</i>, <small>IM</small> F<small>UNKENRAUME UND IM</small> B<small>RANDRAUME</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Od. Wärmehalle, wo ein Wärmefeuer für die Priester unterhalten wurde; cf. Sab. Fol. 19b. Nähere Angaben über die hier genannten Räume im weiter folgenden Traktate Middoth.</i>. D<small>ER</small> E<small>UTINOSRAUM UND DER</small> F<small>UNKENRAUM WAREN</small> S<small>ÖLLER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Dh. sie lagen im oberen Stocke.</i>, <small>WO DIE</small> P<small>RIESTER</small>-<small>KNABEN</small> W<small>ACHE HIELTEN</small>. D<small>ER</small> B<small>RANDRAUM WAR EIN</small> G<small>EWÖLBE, EIN GROSSER</small> R<small>AUM, UND RINGSUM VON STEINERNEN</small> S<small>TUFENABSÄTZEN UMGEBEN; DA SCHLIEFEN DIE</small> Ä<small>LTESTEN DER</small> P<small>RIESTERWACHE, IN DEREN</small> H<small>AND DIE</small> S<small>CHLÜSSEL DES</small> T<small>EMPELHOFES WAREN;</small> DIE J<small>UNGPRIESTER ABER HATTEN JEDER SEIN</small> P<small>OLSTER AUF DER</small> E<small>RDE</small>. S<small>IE SCHLIEFEN NICHT IN DEN HEILIGEN</small> K<small>LEIDERN, SONDERN ZOGEN SIE AUS, LEGTEN SIE UNTER DAS</small> H<small>AUPT UND DECKTEN SICH MIT EIGNEN</small> G<small>EWÄNDERN ZU</small>. H<small>ATTE JEMAND VON IHNEN</small> S<small>AMENERGUSS, SO GING ER DIE</small> W<small>ENDELTREPPE HINUNTER,</small> DIE UNTER DAS B<small>AUWERK</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Bezeichnung des ganzen Tempelkomplexes, nach anderen, eines bestimmten Platzes auf dem Tempelberge; cf. Jom. Fol. 2a.</i><small>FÜHRTE</small> <small>WO</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Im unterirdischen Gange.</i> L<small>AMPEN AN DER EINEN UND DER ANDEREN</small> S<small>EITE BRANNTEN, BIS ER ZUM</small> B<small>ADERAUME GELANGTE</small>. D<small>A WAR EIN</small> W<small>ÄRMEFEUER, AUCH EIN</small> A<small>BORT DER</small> Z<small>ÜCHTIGKEIT</small>. D<small>IE</small> Z<small>ÜCHTIGKEIT BESTAND DARIN: FAND MAN IHN GESCHLOSSEN, SO WUSSTE MAN, DASS JEMAND DARIN SEI, FAND MAN IHN OFFEN, SO WUSSTE MAN, DASS NIEMAND DARIN SEI</small>. S<small>ODANN STIEG ER HINAB, NAHM EIN</small> T<small>AUCHBAD, KAM WIEDER HERAUF, TROCKNETE SICH AB UND ERWÄRMTE SICH AM</small> W<small>ÄRMEFEUER</small>. H<small>IERAUF GING ER ZURÜCK UND SETZTE SICH ZU SEINEN</small> P<small>RIESTERBRÜDERN, BIS DIE</small> T<small>ORE GEÖFFNET WURDEN, DANN BEGAB ER SICH HINAUS UND GING</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Der Ergußbehaftete ist einen Tag unrein.</i> <small>FORT</small>.",
+            "W<small>ER</small> <small>DIE</small> A<small>SCHE</small> <small>VOM</small> A<small>LTAR</small> A<small>BZUHEBEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die erste Verrichtung beim Tempeldienste.</i> <small>WÜNSCHTE, STAND FRÜH AUF UND NAHM EIN</small> T<small>AUCHBAD, BEVOR DER</small> B<small>EAMTE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der die Dienstleistungen an die Priester verteilte.</i> <small>KAM</small>. Z<small>U WELCHER</small> S<small>TUNDE KAM DER</small> B<small>EAMTE</small>? N<small>ICHT IMMER GLEICHZEITIG; MANCHMAL KAM ER MIT DEM</small> H<small>AHNENRUFE, MANCHMAL ETWAS FRÜHER ODER SPÄTER</small>. D<small>ER</small> B<small>EAMTE KAM UND KLOPFTE BEI IHNEN AN, UND SIE ÖFFNETEN IHM; SODANN SPRACH ER ZU IHNEN</small>: W<small>ER EIN</small> T<small>AUCHBAD GENOMMEN HAT, KOMME UND LOSE</small>. H<small>IERAUF LOSTEN SIE, UND WEM ES ZUFIEL, FIEL ES ZU</small>.",
+            "<b>S.</b><small>ODANN NAHM ER DEN</small> S<small>CHLÜSSEL, ÖFFNETE DIE</small> P<small>FORTE UND TRAT AUS DEM</small> B<small>RANDRAUME IN DEN</small> T<small>EMPELHOF; DIE</small> P<small>RIESTER MIT ZWEI</small> F<small>EUERFACKELN IN DEN</small> H<small>ÄNDEN</small> FOLGTEN IHM UND TEILTEN SICH IN ZWEI A<small>BTEILUNGEN, EINE GING DIE</small> S<small>ÄULENHALLE NACH</small> O<small>STEN UND EINE GING DIE</small> S<small>ÄULENHALLE NACH</small> W<small>ESTEN</small>. S<small>IE GINGEN INSPIZIEREND, BIS SIE AUF DEN</small> P<small>LATZ DER</small> P<small>FANNENOPFERBEREITER KAMEN, UND ALS SIE ZUSAMMENTRAFEN, SPRACHEN SIE</small>: I<small>N</small> O<small>RDNUNG, ALLES IN</small> O<small>RDNUNG</small>! D<small>IE DAS</small> P<small>FANNENOPFER ZU BEREITEN HATTEN, LIESSEN SIE DA ZURÜCK, UM DAS</small> P<small>FANNENOPFER ZU BEREITEN</small>.",
+            "«W<small>EM ES ZUGEFALLEN IST</small>, <small>DIE</small> A<small>SCHE</small> <small>VOM</small> A<small>LTAR ABZUHEBEN, HEBE SIE AB</small>.» S<small>IE SPRACHEN</small> <small>ZU IHM</small>: S<small>EI VORSICHTIG, DASS DU KEIN</small> G<small>ERÄT BERÜHRST, BEVOR DU</small> H<small>ÄNDE UND</small> F<small>ÜSSE AM</small> B<small>ECKEN GEHEILIGT HAST</small>. D<small>IE</small> K<small>OHLENSCHIPPE BEFINDET SICH DA IN DER</small> E<small>CKE, ZWISCHEN DER</small> R<small>AMPE UND DEM</small> A<small>LTAR, AUF DER</small> W<small>ESTSEITE DER</small> R<small>AMPE</small>. N<small>IEMAND GING MIT IHM, AUCH HATTE ER KEIN</small> L<small>ICHT IN DER</small> H<small>AND, SONDERN GING BEIM</small> S<small>CHEINE</small> <small>DES</small> A<small>LTARFEUERS</small>. S<small>IE SAHEN IHN NICHT</small> UND HÖRTEN IHN NICHT, BIS SIE DAS G<small>ERÄUSCH DER</small> H<small>OLZ</small><small>WALZE</small> <small>VERNAHMEN, DIE</small> B<small>EN</small> Q<small>AṬṬIN ALS</small> V<small>ORRICHTUNG</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Zum Versenken u. Heraufziehen, damit das Wasser nicht über Nacht untauglich werde; cf. ib. Fol. 37a.</i><small>FÜR DAS</small> B<small>ECKEN HATTE HERRICHTEN LASSEN</small>. D<small>ANN SAGTEN SIE</small>: E<small>S IST</small> Z<small>EIT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Dh. er ist fertig, der Tempeldienst kann fortgesetzt werden.</i>. H<small>IERAUF HEILIGTE ER</small> H<small>ÄNDE UND</small> F<small>ÜSSE AM</small> B<small>ECKEN, NAHM DIE SILBERNE</small> K<small>OHLENSCHIPPE, STIEG AUF DIE</small> H<small>ÖHE DES</small> A<small>LTARS,</small> SCHARRTE DIE K<small>OHLEN NACH DER EINEN UND DER ANDEREN</small> S<small>EITE, SCHIPPTE DIE DURCHGEBRANNTEN AUS DER</small> M<small>ITTE AUF UND GING HINUNTER</small>. S<small>OBALD ER DEN</small> E<small>STRICH ERREICHTE, WANDTE ER DAS</small> G<small>ESICHT NACH</small> N<small>ORDEN, GING AN ZEHN</small> E<small>LLEN DIE</small> O<small>STSEITE DER</small> R<small>AMPE ENTLANG, UND DREI</small> H<small>ANDBREITEN VON DER</small> R<small>AMPE ENTFERNT SCHÜTTETE ER DIE</small> K<small>OHLEN AUF DEN</small> E<small>STRICH IN EINEM</small> H<small>AUFEN; ES IST DIES DIE</small> S<small>TELLE, WO AUCH DIE</small> G<small>EFLÜGELKRÖPFE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Cf. Lev. 1,16.</i>, <small>DIE</small> A<small>SCHE DES INNEREN</small> A<small>LTARS UND DIE</small> As<small>CHE DES</small> L<small>EUCHTERS HINGETAN WURDEN</small>."
+        ],
+        [
+            "<b>S</b>OBALD <small>SEINE</small> B<small>RÜDER</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Die übrigen Priester, die zurückbleiben.</i> <small>IHN HERABKOMMEN SAHEN, EILTEN SIE HERBEI, HEILIGTEN SCHNELL</small> H<small>ÄNDE UND</small> F<small>ÜSSE AM</small> W<small>ASCHBECKEN, NAHMEN</small> S<small>CHAUFELN UND</small> F<small>EUERGABELN, STIEGEN DIE</small> H<small>ÖHE DES</small> A<small>LTARS HINAUF</small> UND SCHOBEN O<small>PFERGLIEDER UND</small> S<small>CHMER, DIE VOM</small> A<small>BEND HER NOCH NICHT VERBRANNT WORDEN WAREN, NACH DEN</small> S<small>EITEN DES</small> A<small>LTARS; FASSTEN DIE</small> S<small>EITEN SIE NICHT, SO SCHICHTETEN SIE SIE AUF DEN</small> S<small>IMS AN DER</small> R<small>AMPE</small>.",
+            "H<small>IERAUF BEGANNEN SIE DIE</small> A<small>SCHE AUF DEN</small> A<small>SCHENHAUFEN ZU FEGEN; DER</small> A<small>SCHENHAUFEN BEFAND SICH IN DER</small> M<small>ITTE DES</small> A<small>LTARS, DER BISWEILEN AN DREIHUNDERT</small> K<small>OR BETRUG</small>. A<small>N DEN</small> F<small>ESTEN ENTFERNTE MAN DIE</small> A<small>SCHE NICHT, WEIL SIE EIN</small> S<small>CHMUCK WAR FÜR DEN</small> A<small>LTAR</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Ein Beweis der vielen Opfer, die dargebracht wurden.</i>; <small>NIEMALS ABER UNTERLIESS</small> <small>DER</small> P<small>RIESTER DIE</small> E<small>NTFERNUNG DER</small> A<small>SCHE AUS</small> T<small>RÄGHEIT</small>.",
+            "A<small>LSDANN BEGANNEN SIE DIE</small> H<small>OLZSCHEITE HINAUFZULEGEN, UM DEN</small> H<small>OLZSTOSS HERZURICHTEN</small>. W<small>AREN ALLE</small> H<small>OLZARTEN FÜR DEN</small> H<small>OLZSTOSS TAUGLICH</small>? A<small>LLERDINGS WAREN MIT</small> A<small>USNAHME DES</small> W<small>EINSTOCKES UND DES</small> O<small>LIVENBAUMES ALLE</small> H<small>OLZARTEN FÜR DEN</small> H<small>OLZSTOSS TAUGLICH, JEDOCH PFLEGTE MAN FOLGENDES ZU VERWENDEN</small>: Z<small>WEIGE VOM</small> F<small>EIGENBAUME, VOM</small> N<small>USSBAUME UND VOM</small> Ö<small>LBAUME</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Nach den Kommentaren, dessen fetthaltiges Holz kerzenartig brennt; nach anderen die Fichte: wahrscheinl. Kienholz.</i>.",
+            "D<small>IESER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der die Asche abhebt.</i> s<small>CHICHTETE AUF DER</small> O<small>STSEITE DEN GROSSEN</small> H<small>OLZSTOSS</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Zur Verbrennung der Opfer; cf. Jom. Fol. 43b.</i> <small>AUF, DIE</small> V<small>ORDERSEITE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wo sich die Zuglücke befand.</i> <small>NACH</small> O<small>STEN, UND DIE</small> E<small>NDEN DER INNEREN</small> H<small>OLZSCHEITE BERÜHRTEN DEN</small> A<small>SCHENHAUFEN; ZWISCHEN DEN</small> S<small>CHEITEN WAR EIN</small> A<small>BSTAND, WO MAN DIE</small> K<small>IENSPÄNE ANZÜNDETE</small>.",
+            "S<small>ODANN SUCHTE MAN DARAUS GUTES</small> F<small>EIGENBAUMHOLZ HERAUS UND SCHICHTETE GEGEN</small> S<small>ÜDWEST DEN ZWEITEN</small> H<small>OLZSTOSS FÜR DAS</small> R<small>ÄUCHERWERK AUF, VIER ELLEN VON DER</small> E<small>CKE NACH</small> N<small>ORDEN ZU,</small> FÜR UNGEFÄHR FÜNF S<small>EA͑</small> K<small>OHLEN, UND AM</small> Š<small>ABBATH FÜR UNGEFÄHR ACHT</small> S<small>EA͑</small> K<small>OHLEN, WEIL MAN DA AUCH DIE ZWEI</small> S<small>CHALEN</small> W<small>EIHRAUCH VON DEN</small> S<small>CHAUBROTEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die jeden Šabbath aufgeräuchert werden.</i> <small>HINAUFTAT</small>. O<small>PFERGLIEDER UND</small> S<small>CHMER VOM</small> A<small>BENDE HER, DIE NICHT VERBRANNT WAREN, LEGTEN SIE WIEDER AUF DEN</small> H<small>OLZSTOSS, ZÜNDETEN BEIDE</small> S<small>CHICHTUNGEN AN, STIEGEN DANN HINUNTER UND BEGABEN SICH IN DIE</small> Q<small>ADERHALLE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Wo weitere Dienstverrichtungen durch das Los verteilt wurden; cf. ib. Fol. 25a.</i>."
+        ],
+        [
+            "<b>D</b>ER B<small>EAMTE SPRACH ZU IHNEN</small>: K<small>OMMT UND LOSET, WER SCHLACHTEN, WER SPRENGEN, WER DEN INNEREN</small> A<small>LTAR ENTASCHEN, WER DEN</small> L<small>EUCHTER ENTASCHEN UND WER DIE</small> Opferglieder auf die R<small>AMPE BRINGEN SOLL:</small> DEN K<small>OPF UND EINEN</small> H<small>INTERFUSS, BEIDE</small> V<small>ORDERFÜSSE, DEN</small> S<small>TEISS UND EINEN</small> H<small>INTERFUSS, DIE</small> B<small>RUST UND DAS</small> H<small>ALSSTÜCK, BEIDE</small> F<small>LANKEN, DIE</small> E<small>INGEWEIDE, DAS</small> M<small>EHL, DAS</small> P<small>FANNENOPFER, DEN</small> W<small>EIN</small>. S<small>IE LOSTEN, UND WEM ES ZUFIEL, DEM KAM ES ZU</small>.",
+            "H<small>IERAUF SPRACH ER ZU IHNEN</small>: G<small>EHT UND SCHAUET, OB DIE</small> Z<small>EIT ZUM</small> S<small>CHLACHTEN HERANGEREICHT IST</small>. W<small>AR SIE HERANGEREICHT, SO SPRACH DER</small> S<small>CHAUENDE</small>: E<small>IN</small> L<small>ICHTSCHEIN</small>! M<small>ATHJA B.</small> Š<small>EMUE͑L</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dieser wird Seq. V,1 unter anderen Beamten des Tempels als Losbeamter mit aufgezählt, u. wahrscheinl. beispielsweise genannt, viell. aber als Tradent.</i> <small>SAGTE</small>: I<small>ST DIE GANZE</small> O<small>STSEITE HELL</small>? B<small>IS NACH</small> Ḥ<small>EBRON HIN</small>? J<small>ENER ERWIDERTE</small>: J<small>AWOHL</small>.",
+            "A<small>LSDANN SPRACH ER ZU IHNEN</small>: G<small>EHT UND HOLET MIR EIN</small> L<small>AMM AUS DER</small> L<small>ÄMMERKAMMER</small>. D<small>IE</small> L<small>ÄMMERKAMMER BEFAND SICH IN DER NORDWESTLICHEN</small> E<small>CKE</small>. D<small>ASELBST WAREN VIER</small> K<small>AMMERN, EINE DIE</small> L<small>ÄMMERKAMMER, EINE DIE</small> S<small>IEGELMARKENKAMMER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wo die Marken für Opferzutaten (Wein, Mehl) verkauft wurden; cf. ib. V,4.</i>, <small>EINE DIE BRANDKAMMER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die Wärmehalle für die Priester; ob. Fol. 26a.</i><small>UND EINE</small> K<small>AMMER, IN DER DIE</small> S<small>CHAUBROTE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Ex. 25,30.</i><small>ZUBEREITET WURDEN</small>.",
+            "S<small>ODANN BEGABEN SIE SICH IN DIE</small> G<small>ERÄTEKAMMER UND HOLTEN AUS DIESER DREIUNDNEUNZIG SILBERNE UND GOLDENE</small> G<small>ERÄTE UND TRÄNKTEN DAS BESTÄNDIGE</small> O<small>PFER AUS EINEM GOLDENEN</small> B<small>ECHER</small>. O<small>BGLEICH ES SCHON AM</small> A<small>BEND VORHER UNTERSUCHT WORDEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Ar. Fol. 13a.</i> <small>WAR, UNTERSUCHTEN SIE ES NOCHMALS BEIM</small> S<small>CHEINE DER</small> F<small>ACKELN</small>.",
+            "W<small>EM DAS BESTÄNDIGE</small> O<small>PFER ZUGEFALLEN WAR, DER ZOG ES HERAN UND</small> brachte es in den S<small>CHLACHTRAUM, UND DENEN DIE</small> O<small>PFERGLIEDER</small> <small>HINAUFZUBRINGEN</small> <small>ZUGEFALLEN WAR, GINGEN MIT IHM</small>. D<small>ER</small> S<small>CHLACHTRAUM LAG NÖRDLICH VOM</small> A<small>LTAR; DA WAREN ACHT NIEDRIGE</small> P<small>FEILER, DIE OBEN</small> V<small>IERECKE AUS</small> Z<small>EDERNHOLZ HATTEN, IN DIE EISERNE</small> H<small>AKEN EINGELASSEN WAREN, DREI</small> R<small>EIHEN AN JEDEM, DARAN</small> <small>DIE</small> O<small>PFERTIERE</small> <small>AUFZUHÄNGEN; ABGEHÄUTET WURDEN SIE AUF</small> M<small>ARMORTISCHEN, DIE ZWISCHEN DEN</small> S<small>ÄULEN</small> <small>STANDEN</small>.",
+            "D<small>IEJENIGEN, DENEN DAS</small> E<small>NTASCHEN DES INNEREN</small> A<small>LTARS UND DAS</small> E<small>NTASCHEN DES</small> L<small>EUCHTERS ZUGEFALLEN WAR, WAREN SCHON VORHER DA UND HATTEN VIER</small> G<small>ERÄTE IN DER</small> H<small>AND: DEN</small> A<small>SCHEN</small><small>KASTEN, DIE</small> K<small>ANNE UND ZWEI</small> S<small>CHLÜSSEL</small>. Der A<small>SCHEN</small><small>KASTEN, AUS</small> G<small>OLD, GLICH EINEM</small> T<small>RIKAB UND FASSTE ZWEIEINHALB</small> K<small>AB; DIE</small> K<small>ANNE, AUS</small> G<small>OLD, GLICH EINEM GROSSEN</small> H<small>UMPEN</small>. M<small>IT EINEM VON DEN BEIDEN</small> S<small>CHLÜSSELN MUSSTE MAN MIT DEM</small> A<small>RM BIS ZUR</small> A<small>CHSELHÖHLE HINEINLANGEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Nach manchen Erklärern mußte man die Hand in ein an der Seite der Tür befindliches Loch stecken, um sie von innen aus zu öffnen; andere Erklärungen sind nicht befriedigender.</i> <small>UND MIT DEM ANDREN ÖFFNETE MAN</small> <small>DIE</small> T<small>ÜR</small> <small>GERADEAUS</small>.",
+            "E<small>R</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Der Levite, dem die Priester die Schlüssel gaben.</i> <small>KAM AN DIE NÖRDLICHE</small> P<small>FORTE HERAN</small>. D<small>AS GROSSE</small> T<small>OR HATTE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Sc. an beiden Seiten.</i> <small>NÄMLICH ZWEI</small> P<small>FORTEN, EINE NÖRDLICH UND EINE SÜDLICH; DURCH DIE SÜDLICHE IST NIE EIN</small> M<small>ENSCH GEGANGEN, UND SIE IST ES, VON DER</small> J<small>EḤEZQEL SAGTE</small>: <sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Ez. 44,2.</i><i>und der Herr sprach zu mir: Dieses Tor bleibe verschlossen und werde nie geöffnet, niemand trete da ein, denn durch dieses geht der Herr, der Gott Jisraéls; verschlossen bleibe es</i>. A<small>LSDANN NAHM ER DEN</small> S<small>CHLÜSSEL, ÖFFNETE DIE</small> P<small>FORTE UND TRAT IN DEN</small> S<small>EITENRAUM, UND VOM</small> S<small>EITENRAUME IN DAS</small> T<small>EMPELSCHIFF, BIS ER AN DAS GROSSE</small> T<small>OR KAM, UND ALS ER AN DAS GROSSE</small> T<small>OR HERANGEKOMMEN WAR, SCHOB ER DEN</small> R<small>IEGEL BEISEITE UND DIE</small> S<small>CHLÖSSER UND ÖFFNETE ES</small>. D<small>ER ZU SCHLACHTEN HATTE, SCHLACHTETE NICHT EHER, ALS BIS ER HÖRTE, WIE DAS GROSSE</small> T<small>OR GEÖFFNET WURDE</small>.",
+            "V<small>ON</small> J<small>ERIḤO AUS HÖRTE MAN DAS</small> G<small>ERÄUSCH BEIM</small> Ö<small>FFNEN DES GROSSEN</small> T<small>ORES</small>. V<small>ON</small> J<small>ERIḤO AUS HÖRTE MAN DEN</small> T<small>ON DES</small> S<small>CHIPPENINSTRUMENTES</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Cf. Ar. Fol. 11a.</i>.  V<small>ON</small> J<small>ERIHO AUS HÖRTE MAN DEN</small> T<small>ON DES</small> T<small>EMPEL</small><small>GESANGES</small>. V<small>ON</small> J<small>ERIḤO AUS HÖRTE MAN</small> B<small>EN</small> A<small>RZA AUF DIE</small> Z<small>IMBEL SCHLAGEN</small>. Von J<small>ERIḤO AUS HÖRTE MAN DEN</small> T<small>ON DER</small> F<small>LÖTE</small>. V<small>ON</small> J<small>ERIḤO AUS HÖRTE MAN DIE</small> S<small>TIMME DES</small> A<small>USRUFERS</small> G<small>ABINI</small>. V<small>ON</small> J<small>ERIḤO AUS HÖRTE MAN DAS</small> G<small>ERÄUSCH DER</small> H<small>OLZWALZE, EINER</small> V<small>ORRICHTUNG, DIE</small> B<small>EN</small> Q<small>AṬṬIN AN DAS</small> W<small>ASCHBECKEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Vgl. S. 299 Anm. 49.</i><small>HATTE ANBRINGEN LASSEN</small>. V<small>ON</small> J<small>ERIHO AUS HÖRTE MAN DEN</small> T<small>ON DES</small> T<small>EMPEL</small><small>GESANGES</small>. V<small>ON</small> J<small>ERIḤO AUS HÖRTE MAN DEN</small> S<small>CHALL DER</small> P<small>OSAUNE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Die im Tempel täglich geblasen wurde; cf. Suk. Fol. 53b.</i>. M<small>ANCHE SAGEN, AUCH DIE</small> S<small>TIMME DES</small> H<small>OCHPRIESTERS, WENN ER AM</small> V<small>ERSÖHNUNGSTAGE DEN</small> G<small>OTTESNAMEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Des Tetragramms, das sonst auszusprechen verboten ist.</i><small>AUSSPRACH</small>. V<small>ON</small> Jeriḥ<small>O AUS ROCH MAN BEI DER</small> B<small>EREITUNG DES</small> R<small>ÄUCHERWERKES DEN</small> D<small>UFT DESSELBEN</small>. R. E<small>LEA͑ZAR B</small>. D<small>IGLAJ SAGTE</small>: M<small>EIN</small> V<small>ATER HATTE</small> Z<small>IEGEN IN DEN</small> S<small>TÄDTEN</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> In der Parallelstelle Jom. Fol. 39b u. in der Mišna separata: in den Bergen; auch der Name variiert.</i><small>DES</small> M<small>IKHVAR, UND DIESE NIESTEN INFOLGE DES</small> D<small>UFTES DES</small> R<small>ÄUCHERWERKES BEI DER</small> B<small>EREITUNG DESSELBEN</small>.",
+            "W<small>EM DAS</small> E<small>NTASCHEN DES INNEREN</small> A<small>LTARS ZUGEFALLEN WAR, DER GING HINEIN, NAHM DEN</small> A<small>SCHEN</small><small>KASTEN, STELLTE IHN VOR SICH</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Od. vor den Altar.</i><small>HIN, HOB</small> <small>DIE</small> A<small>SCHE</small> <small>MIT DEN HOHLEN</small> H<small>ÄNDEN AB UND TAT SIE HINEIN, UND ZULETZT LEGTE ER DEN</small> R<small>EST HINEIN, LIESS IHN DA STEHEN UND GIKG HINAUS</small>. W<small>EM DAS</small> E<small>NTASCHEN DES</small> L<small>EUCHTERS ZUGEFALLEN WAR, GING HINEIN, UND WENN ER DIE BEIDEN ÖSTLICHEN</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> In den kursierenden Ausgaben westlichen; cf. Hol. Fol. 86b.</i>L<small>AMPEN BRENNEN FAND, ENTASCHTE ER DIE ÜBRIGEN UND LIESS DIESE BRENNEN, WIE SIE WAREN; FANDER SIE ERLOSCHEN, SO ENTASCHTE ER SIE, ZÜNDETE SIE AN DEN NOCH BRENNENDEN AN UND ENTASCHTE DIE ÜBRIGEN</small>. V<small>OR DEM</small> L<small>EUCHTER BEFAND SICH EIN</small> S<small>TEIN, DER DREI</small> S<small>TUFEN HATTE, AUF DEM DER</small> P<small>RIESTER STAND UND DIE</small> L<small>AMPEN REINIGTE</small>. A<small>LSDANN STELLTE ER DIE</small> K<small>ANNE AUF DIE ZWEITE</small> S<small>TUFE UND GING HINAUS</small>."
+        ],
+        [
+            "<b>M</b><small>AN BAND</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Unter <span dir=\"rtl\">כפת</span>, binden, ist das Zusammenbinden aller 4 Füße zu verstehen, dagegen bedeutet <span dir=\"rtl\">עקד</span> die Beraubung der Bewegungsfreiheit; nach manchen, das Zusammenbinden je eines Vorderfußes mit je einem Hinterfüße, nach anderen hingegen, die Füße umbiegen u. festhalten.</i> <small>DAS</small> L<small>AMM NICHT SONDERN FESSELTE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Unter <span dir=\"rtl\">כפת</span>, binden, ist das Zusammenbinden aller 4 Füße zu verstehen, dagegen bedeutet <span dir=\"rtl\">עקד</span> die Beraubung der Bewegungsfreiheit; nach manchen, das Zusammenbinden je eines Vorderfußes mit je einem Hinterfüße, nach anderen hingegen, die Füße umbiegen u. festhalten.</i> <small>ES UND DIEJENIGEN, DENEN DIE</small> G<small>LIEDER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das Hinaufschaffen derselben auf die Altarrampe.</i> <small>ZUGEFALLEN WAREN HIELTEN ES FEST</small>. D<small>IES GESCHAH WIE FOLGT: DER</small> K<small>OPF NACH</small> S<small>ÜDEN MIT DEM</small> G<small>ESICHTE NACH</small> W<small>ESTEN UND DER</small> S<small>CHLACHTENDE STAND IN DER</small> O<small>STSEITE MIT DEM</small> G<small>ESICHTE NACH</small> W<small>ESTEN</small>. D<small>AS DES</small> M<small>ORGENS WURDE AN DER NORDWESTLICHEN</small> E<small>CKE AM ZWEITEN</small> R<small>INGE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Von den am Fußboden befestigten Ringen an der Nordseite des Altars zum Festbinden der Opfertiere wird Mid. III,5 berichtet.</i><small>GESCHLACHTET UND DAS DES</small> A<small>BENDS WURDE AN DER NORDÖSTLICHEN</small> E<small>CKE AM ZWEITEN</small> R<small>INGE GESCHLACHTET</small>. D<small>ER ZU SCHLACHTEN HATTE SCHLACHTETE UND DER</small> <small>DAS</small> B<small>LUT</small> <small>AUFZUNEHMEN HATTE NAHM ES AUF GING ZUR NORDÖSTLICHEN</small> E<small>CKE UND SPRENGTE ES AUF DIE</small> N<small>ORDOST</small><small>ECKE</small>, <small>DANN ZUR SÜDWESTLICHEN USD SPRENGTE ES AUF DIE</small> S<small>ÜDWEST</small>-<small>ECKE</small>, <small>UND DEN</small> R<small>EST DES</small> B<small>LUTES GOSS ER AN DER</small> S<small>ÜDSEITE AUF DEN</small> G<small>RUND</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Der unterste Teil des Altars; hierüber weit. Mid. III,1.</i>.",
+            "E<small>R BRACH DEN</small> F<small>USS</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Um ihn durch den anderen, der durchlocht wird, zu ziehen, sodaß das geschlachtete Tier an einen Haken aufgehängt werden kann, wie die Schlächter sonst zu verfahren pflegen.</i><small>NICHT SONDERN MACHTE AM</small> K<small>NIEGELENKE EIN</small> L<small>OCH UND HÄNGTE ES DARAN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Jeden Hinterfuß an einen besonderen Haken, sodaß nach dem Abtrennen des einen Fußes der Rumpf hängen blieb.</i><small>AUF</small> DANN ZOG ER DIE H<small>AUT NACH UNTEN AB BIS ER AN DIE</small> B<small>RUST KAM</small>. W<small>AR ER AN DIE</small> B<small>RUST GEKOMMEN SO SCHNITT ER DEN</small> K<small>OPF AB UND GAB IHN DEM DEM ER ZUGEFALLEN WAR SCHNITT DIE</small> U<small>NTERSCHENKEL AB UND GAB SIE DEM DEM SIE ZUGEFALLEN WAREN, BEENDETE DAS</small> E<small>NTHÄUTEN RISS DAS</small> H<small>ERZ AUF UND LIESS DAS</small> B<small>LUT HERAUSFLIESSEN</small> SCHNITT DIE V<small>ORDERFÜSSE AB UND GAB SIE DEM DEM SIE ZUGEFALLEN WAREN</small>. D<small>ANN NACH OBEN ZUM RECHTEN</small> H<small>INTERFUSSE SCHNITT IHN AB UND GAB IHN DEM DEM ER ZUGEFALLEN WAR SAMT DEN BEIDEN</small> H<small>ODEN</small>. H<small>IERAUF RISS ER ES GANZ AUF SODASS ALLES VOR IHM FREIGELEGT WAR</small> NAHM DEN S<small>CHMER UND LEGTE IHN OBEN AUF DIE</small> Schlachtstelle AM K<small>OPFE, NAHM DAS</small> G<small>EWEIDE UND GAB ES DEM, DEM ES ZUGEFALLEN WAR, ES ABZUSPÜLEN</small>. D<small>EN</small> P<small>ANSEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Vgl. Bd. X S. 122 Anm. 3.</i> <small>SPÜLTE MAN IM</small> S<small>PÜLRAUME AB, UND ZWAR SPÜLTE MAN IHN SO LANGE, WIE NÖTIG WAR; DIE</small> D<small>ÄRME SPÜLTE MAN MINDESTENS DREIMAL AUS, AUF DEN</small> M<small>ARMORTISCHEN, DIE ZWISCHEN DEN</small> S<small>ÄULEN</small> <small>STANDEN</small>.",
+            "S<small>ODANN NAHM ER DAS</small> M<small>ESSER UND TRENNTE DIE</small> L<small>UNGE VON DER</small> L<small>EBER UND DEN</small> L<small>EBERLAPPEN VON DER</small> L<small>EBER, RÜHRTE IHN ABER NICHT VON DER</small> S<small>TELLE, UND NAHM DIE</small> B<small>RUST UND GAB SIE DEM, DEM SIE ZUGEFALLEN WAR</small>. D<small>ANN NACH OBEN ZUR RECHTEN</small> F<small>LANKE, SCHNITT NACH UNTEN BIS AN DAS</small> R<small>ÜCKGRAT, OHNE JEDOCH DAS</small> R<small>ÜCKGRAT ZU BERÜHREN, UND ALS ER AN DIE BEIDEN DÜNNEN</small> R<small>IPPEN KAM, SCHNITT ER SIE AB UND GAB SIE DEM, DEM SIE ZUGEFALLEN WAREN, SAMT DER DARAN HÄNGENDEN</small> L<small>EBER</small>. D<small>ANN KAM ER ZUM</small> Halsstücke, liess daran zwei R<small>IPPEN AN DER EINEN</small> S<small>EITE UND ZWEI</small> R<small>IPPEN AN DER ANDEREN</small> S<small>EITE, SCHNITT ES AB UND GAB ES DEM, DEM ES ZUGEFALLEN WAR, SAMT</small> L<small>UFTRÖHRE</small>, H<small>ERZ UND</small> L<small>UNGE, DIE DARAN HÄNGEN BLIEBEN</small>. D<small>ANN KAM ER ZUR LINKEN</small> F<small>LANKE, LIESS DARAN ZWEI DÜNNE</small> R<small>IPPEN OBEN UND ZWEI DÜNNE</small> R<small>IPPEN UNTEN, WIE ER SOLCHE AUCH AN DER ANDEREN ZURÜCKGELASSEN HATTE, SODASS JE ZWEI OBEN UND JE ZWEI UNTEN DARAN BLIEBEN,</small> SCHNITT SIE AB, UND GAB SIE DEM. DEM SIE ZUGEFALLEN WAREN, UND R<small>ÜCKGRAT UND</small> M<small>ILZ, DIE DARAN HÄNGEN BLIEBEN</small>. D<small>IESE WAR DIE GROSSERE, JEDOCH NANNTE MAN DIE RECHTE DIE GRÖSSERE, WEIL DARAN DIE</small> L<small>EBER HING</small>. S<small>ODANN KAM ER ZUM</small> S<small>TEISSE, SCHNITT IHN AB UND GAB IHN DEM, DEM ER ZUGEFALLEN WAR, UND DAMIT AUCH DEN</small> F<small>ETTSCHWANZ, DEN</small> L<small>EBERLAPPEN UND DIE BEIDEN</small> N<small>IEREN</small>. E<small>NDLICH SCHNITT ER DEN LINKEN</small> F<small>USS AB UND GAB IHN DEM, DEM ER ZUGEFALLEN WAR</small>. S<small>O STANDEN SIE ALLE IN DER</small> R<small>EIHE MIT DEN</small> O<small>PFERGLIEDERN IN DEN</small> H<small>ÄNDEN</small>. D<small>ER</small><small>ERSTE MIT DEM</small> K<small>OPFE UND EINEM</small> H<small>INTEUFUSSE, DEN</small> K<small>OPF IN DER RECHTEN, DIE</small> S<small>CHNAUZE GEGEN DEN</small> A<small>RM, DIE</small> H<small>ÖRNER ZWISCHEN DEN</small> F<small>INGERN UND DIE</small> S<small>CHLACHTSTELLE MIT DEM</small> S<small>CHMERE DARAUF NACH OBEN, UND DEN RECHTEN</small> H<small>INTERFUSS IN DER</small> L<small>INKEN, MIT DER</small> H<small>AUTSTELLE NACH AUSSEN</small>. D<small>ER ZWEITE MIT DEN BEIDEN</small> V<small>ORDERFÜSSEN, DEN RECHTEN IN DER RECHTEN UND DEN LINKEN IN DER</small> L<small>INKEN, MIT DER</small> H<small>AUTSEITE NACH AUSSEN</small>. D<small>ER DRITTE MIT DEM</small> S<small>TEISSE UND EINEM</small> H<small>INTERFCSSE, DEN</small> S<small>TEISS IN DER</small> R<small>ECHTEN, DER</small> F<small>ETTSCHWANZ ZWISCHEN DEN</small> F<small>INGERN BAMMELND UND DER</small> L<small>EBERLAPPEN UND DIE BEIDEN</small> N<small>IEREN DARAN, UND DEN LINKEN</small> H<small>INTERFUSS IN DER</small> L<small>INKEN, MIT DER</small> H<small>AUTSEITE NACH AUSSEN</small>. D<small>ER VIERTE MIT DER</small> B<small>RUST UND DEM</small> H<small>ALSSTÜCKE, DIE</small> B<small>RUST IN DER</small> R<small>ECHTEN UND DAS</small> H<small>ALSSTÜCK IN DER</small> L<small>INKEN, DIE</small> R<small>IPPEN ZWISCHEN ZWEI</small> F<small>INGERN</small>. D<small>ER FÜNFTE MIT DEN BEIDEN</small> F<small>LANKEN, DIE RECHTE IN DER</small> R<small>ECHTEN UND DIE LINKE IN DER</small> L<small>INKEN, MIT DER</small> H<small>AUTSEITE NACH AUSSEN</small>. D<small>ER SECHSTE MIT DEM</small> G<small>EWEIDE IN EINER</small> S<small>CHALE, UND OBEN DIE</small> U<small>NTERSCHENKEL</small>. D<small>ER SIEBENTE MIT DEM</small> M<small>EHL</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Zum tägl. Speisopfer.</i>, <small>DER ACHTE MIT DEM</small> P<small>FANNENOPFER UND DER NEUNTE MIT DEM</small> W<small>EINE</small>. H<small>IERAUF GINGEN SIE UND LEGTEN SIE AUF DIE UNTERE</small> H<small>ÄLFTE DER</small> R<small>AMPE, AUF DER</small> W<small>ESTSEITE, UND SALZTEN SIE, STIEGEN HINUNTER UND BEGABEN SICH IN DIE</small> Q<small>UADERHALLE, UM DAS</small> Š<small>EMA͑ ZU LESEN</small>."
+        ],
+        [
+            "<b>D</b>ER B<small>EAMTE SPRACH ZU IHNEN</small>: S<small>PRECHET DEN EINEN</small> S<small>EGENSSPRUCH</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. Ber. Fol. 11b.</i>! S<small>IE SPRACHEN IHN, LASEN DAS</small> Z<small>EHNGEBOT</small>, <small>DIE</small> A<small>BSCHNITTE</small> ‘H<small>ÖRE</small>’, ‘W<small>ENN DU HÖREN WIRST</small>’ <small>UND</small> ‘E<small>R SPRACH</small>’<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Dt. 6,4–9, ib. 11,13–21 u. Num. 15,37–41, aus denen das sog. Šema͑gebet zusammengesetzt ist.</i>, <small>UND SPRACHEN MIT DEM</small> V<small>OLKE DIE DREI</small> S<small>EGENSSPRÜCHE</small> ‘W<small>AHR UND RICHTIG</small>’, <small>DEN</small> D<small>IENSTSEGEN UND DEN</small> P<small>RIESTERSEGEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Aus dem täglichen Morgengebete bekannte Segenssprüche, die im 4. Abschnitte des Traktates von den Segenssprüchen näher behandelt werden.</i>. A<small>M</small> Š<small>ABBATH FÜGTEN ÜE NOCH EINEN</small> S<small>EGEN FÜR DIE ABTRETENDE</small> P<small>RIESTERWACHE HINZU</small>.",
+            "A<small>LSDANN SPRACH ER ZU IHNEN</small>: N<small>EULINGE BEIM</small> R<small>ÄUCHERWERKE, KOMMT UND LOSET</small>! W<small>EM ES ZUFIEL, DEM FIEL ES ZU</small>. A<small>LSDANN SPRACH ER</small>: N<small>EULINGE UND</small> E<small>RFAHRENE, KOMMT UND LOSET, WER DIE</small> O<small>PFERGLIEDER VON DER</small> R<small>AMPE AUF DEN</small> A<small>LTAR BRINGE</small>. R. E<small>LIE͑ZER B</small>. J<small>A͑QOB SAGTE</small>: W<small>ER DIE</small> O<small>PFERGLIEDER AUF DIE</small> R<small>AMPE GEBRACHT HATTE, DER BRACHTE SIE AUCH AUF DEN</small> A<small>LTAR</small>.",
+            "D<small>IE ÜBRIGEN</small> P<small>RIESTER</small> <small>ÜBERGAB MAN DEN</small> A<small>UFSEHERN, DIE IHNEN DIE</small> K<small>LEIDER AUSZOGEN UND SIE NUR DIE</small> B<small>EINKLEIDER ANBEHALTEN LIESSEN</small>. D<small>ASELBST WAREN</small> W<small>ANDNISCHEN, ÜBER WELCHEN DU: DIENSTLICHE</small> V<small>ERWENDUNG DER</small> K<small>LEIDER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die in diesen verwahrt wurden.</i> <small>GESCHRIEBEN WAR</small>.",
+            "W<small>EM DAS</small> R<small>ÄUCHERWERK ZUGEFALLEN WAR, DER NAHM DIE</small> K<small>ELLE; DIE</small> K<small>ELLE, AUS</small> G<small>OLD, GLICH EINEM GROSSEN</small> T<small>RIKAB, SIE</small> <small> FASSTE DREI</small> K<small>AB, UND DARIN BEFAND SICH DIE</small> S<small>CHALE,</small> GEHÄUFT VOLL MIT R<small>ÄUCIIERWERK, DIE EINEN</small> D<small>ECKEL HATTE, UND EINE</small> A<small>RT</small> D<small>ECKCHEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Nach einer anderen Erklärung, Griff.</i> <small>DARÜBER</small>.",
+            "W<small>EM DIE</small> K<small>OHLENSCHIPPE ZUGEFALLEN WAR, DER NAHM DIE SILBERNE</small> K<small>OHLENSCHIPPE, STIEG AUF DIE</small> H<small>ÖHE DES</small> A<small>LTARS, SCHARRTE DIE</small> K<small>OHLEN NACH DER EINEN UND DER ANDEREN</small> S<small>EITE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> So besser nach der Lesart der kursierenden Ausgaben.</i>, <small>SCHIPPTE DIE DURCHGEBRANNTEN AUS DER</small> M<small>ITTE AUF, STIEG HINUNTER UND SCHÜTTETE SIE IN DIE GOLDENE</small> S<small>CHIPPE</small>. U<small>NGEFÄHR EIN</small> K<small>AB</small> K<small>OHLEN WURDE VERSCHÜTTET, UND ER FEGTE SIE IN DEN</small> K<small>ANAL;</small> AM Š<small>ABBATH ABER STÜLPTE ER DARÜBER DEN</small> K<small>ÜBEL</small>. D<small>ER</small> K<small>ÜBEL WAR EIN GROSSES, ZWEI</small> L<small>ETHEKH FASSENDES</small> G<small>EFÄSS, AN DEM ZWEI</small> K<small>ETTEN WAREN; AN DER EINEN ZOG MAN IHN NACH UNTEN UND AN DER ANDEREN HIELT MAN IHN OBEN FEST, DAMIT ER</small> <small>DIE</small> R<small>AMPE</small> <small>NICHT HERUNTERROLLE</small>. E<small>R HATTE EINE DREIFACHE</small> V<small>ERWENDUNG: AM</small> Š<small>ABBATH STÜLPTE MAN IHN AUF DIE</small> K<small>OHLEN, EBENSO AUF EIN</small> K<small>RIECHTIER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Das verunreinigend ist, jed. am Šabbath nicht aus dem Tempel hinausgeschafft werden durfte; cf. Er. Fol. 104b.</i>, <small>UND DARIN SCHAFFTE MAN DIE</small> A<small>SCHE VOM</small> A<small>LTAR HINUNTER</small>.",
+            "W<small>AREN SIE ZWISCHEN</small> T<small>EMPELHALLE UND</small> A<small>LTAR ANGELANGT, SO NAHM EINER DIE</small> S<small>CHIPPE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Cf. Ar. Fol. 10b.</i> <small>UND WARF SIE ZWISCHEN</small> T<small>EMPELHALLE UND</small> A<small>LTAR, UND DURCH DEN</small> S<small>CHALL DER</small> S<small>CHIPPE KONNTE NIEMAND IN</small> J<small>ERUŠALEM DIE</small> S<small>TIMME SEINES</small> N<small>ÄCHSTEN HÖREN</small>. S<small>IE HATTE EINE DREIFACHE</small> V<small>ERWENDUNG: HÖRTE EIN</small> P<small>RIESTER IHREN</small> S<small>CHALL, SO WUSSTE ER, DASS SEINE</small> P<small>RIESTERBRÜDER SICH NIEDERZUWERFEN EINTRATEN, UND LIEF HINTEIUIER, HÖRTE EIN</small> LEVITE IHREN S<small>CHALL, SO WUSSTE ER, DASS SEINE</small> L<small>EVITENBRÜDER ZUM</small> G<small>ESANGE EINTRATEN, UND LIEF HINTERHER, UND DER</small> O<small>BMANN DES</small> B<small>EISTANDES LIESS DANN DIE</small> U<small>NREINEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Die den Tempelhof nicht betreten durften; cf. Pes. Fol. 82a.</i> <small>SICH AM</small> O<small>STTORE AUFSTELLEN</small>."
+        ],
+        [
+            "<b>W</b>ÄHREND <small>DIESE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Die beiden vorangehend Mišna 4 u. 5 genannten Priester.</i> <small>DIE</small> S<small>TUFEN ZUR</small> V<small>ORHALLE HINAUFZUGEHEN BEGANNEN, EILTEN JENE, DENEN DAS</small> E<small>NTASCHEN DES INNEREN</small> A<small>LTARS UND DES</small> L<small>EUCHTERS ZUGEFALLEN WAR, IHNEN VORAUS</small>. D<small>EM DAS</small> E<small>NTASCHEN DES INNEREN</small> A<small>LTARS ZUGEFALLEN WAR, TRAT EIN, NAHM DEN</small> A<small>SCHEN</small><small>KASTEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Nachdem er seine Arbeit verrichtet halte.</i>, <small>WARF SICH NIEDER UND GING HINAUS</small>. D<small>EM DAS</small> E<small>NTASCHEN DES</small> L<small>EUCHTERS ZUGEFALLEN WAR, TRAT EIN, UND WENN ER DIE BEIDEN WESTLICHEN</small> L<small>AMPEN NOCH BRENNEN FAND, ENTASCHTE ER DIE ÖSTLICHE UND LIESS DIE WESTLICHE BRENNEN, AN DER ER ABENDS DEN</small> L<small>EUCHTER ANZÜNDETE; FAND ER SIE BEREITS ERLOSCHEN, SO ENTASCHTE ER SIE UND ZÜNDETE SIE MIT</small> F<small>EUER VOM</small> B<small>RANDOPFERALTAR AN; ALSDANN NAHM ER DIE</small> K<small>ANNE VON DER ZWEITEN</small> S<small>TUFE, WARF SICH NIEDER UND GING HINAUS</small>.",
+            "D<small>ER, DEM DIE</small> K<small>OHLENSCHIPPE ZUGEFALLEN WAR, SCHARRTE DIE</small> K<small>OHLEN AUF DEM</small> A<small>LTAR IN EINEN</small> H<small>AUFEN ZUSAMMEN, GLÄTTETE SIE MIT DEM</small> B<small>ODEN DER</small> S<small>CHIPPE, WARF SICH NIEDER UND GING HINAUS</small>.",
+            "D<small>EM DAS</small> R<small>ÄUCHERWERK ZUGEFALLEN WAR, NAHM DIE</small> S<small>CHALE AUS DER</small> K<small>ELLE UND GAB SIE EINEM</small> F<small>REUNDE ODER EINEM</small> V<small>ERWANDTEN, WENN ETWAS VERSTREUT WORDEN WAR, TAT ER ES WIEDER HINEIN, UND DIESER GAB ES IHNEN IN DIE</small> H<small>ANDTELLER</small>. M<small>AN BELEHRTE IHN</small>: S<small>EI VORSICHTIG, DASS DU NICHT VORN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das Räucherwerk wurde über den ganzen Altar gestreut.</i> <small>BEGINNEST, DAMIT DU DICH NICHT VERBRENNST</small>. D<small>ANN BEGANN ER ES FLACHZUSTREICIIEN UND GING HINAUS</small>. D<small>ER</small> R<small>ÄUCHERNDE BEGANN NICHT EHER MIT DEM</small> R<small>ÄUCHERN, ALS BIS DER</small> B<small>EAMTE IHM ZURIEF</small>: R<small>ÄUCHERE</small>. W<small>AR ES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der das Räucherwerk darbrachte.</i><small>DER</small> H<small>OCHPRIESTER, SO SPRACH DER</small> B<small>EAMTE ZU IHM</small>: M<small>EIN</small> H<small>ERR</small> H<small>OCHPRIESTER, RÄUCHERE</small>! D<small>AS</small> V<small>OLK ZOG SICH ZURÜCK UND ER BRACHTE DAS</small> R<small>ÄUCHERWERK DAR, DANN WARF ER SICH NIEDER UND GING HINAUS</small>."
+        ],
+        [
+            "<b>W</b>ENN <small>DER</small> H<small>OCHPRIESTER SICH NIEDERZUWERFEN EINTRAT, HIELTEN</small> <small>IHN DREI</small> P<small>RIESTER</small> <small>GEFASST, EINER AN DER</small> R<small>ECHTEN, EINER AN DER</small> L<small>INKEN UND EINER AN DEN</small> E<small>DELSTEINEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Des Brustschildes.</i>. S<small>OBALD DER</small> B<small>EAMTE DIE</small> S<small>CHRITTE DES HERAUSKOMMENDEN</small> H<small>OCHPRIESTERS VERNAHM, HOB ER IHM DEN</small> V<small>ORHANG HOCH</small>. E<small>R TRAT EIN, WARF SICH NIEDER UND KAM HERAUS, DANN TRATEN SEINE</small> P<small>RIESTERBRÜDER EIN, WARFEN SICH NIEDER UND KAMEN HERAUS</small>.",
+            "H<small>IERAUF KAMEN SIE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die obengenannten Priester, nachdem sie die ihnen zugefallenen Dienstleistungen verrichtet hatten.</i> <small>UND STELLTEN SICH AUF DEN</small> S<small>TUFEN DER</small> V<small>ORHALLE AUF; DIE ERSTEN STANDEN SÜDLICH VON IHREN</small> P<small>RIESTERBRÜDERN MIT FÜNF</small> G<small>ERÄTEN IN IHREN</small> H<small>ÄNDEN: IN DER</small> H<small>AND DES EINEN DER</small> K<small>OHLEN</small><small>KASTEN, IN DER</small> H<small>AND DES EINEN DIE</small> K<small>ANNE, IN DER</small> H<small>AND DES EINEN DIE</small> S<small>CHIPPE, IN DER</small> H<small>AND DES EINEN DIE</small> S<small>CHALE UND IN, DER</small> H<small>AND DES EINEN DIE</small> K<small>ELLE MIT DEM</small> D<small>ECKEL</small>. S<small>ODANN SPRACHEN SIE DEN</small> S<small>EGEN ÜBER DAS</small> V<small>OLK, EINEN</small> S<small>EGENSSPRUCH</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Der Priestersegen besteht aus 3 Schriftversen. Num. 6,24,25,26.</i>. I<small>N DER</small> P<small>ROVINZ SPRACHEN SIE IHN NÄMLICH ALS DREI</small> S<small>EGENSSPRÜCHE, IM</small> T<small>EMPEL ABER ALS EINEN</small> S<small>EGENSSPRUCH</small>. I<small>M</small> T<small>EMPEL SPRACH MAN DEN</small> G<small>OTTESNAMEN AUS, WIE ER GESCHRIEBEN WIRD, IN DER</small> P<small>ROVINZ ABER DEN</small> B<small>EINAMEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Statt des Tetragramms wird aus Scheu ‘der Herr’ gesprochen.</i>. I<small>N DER</small> P<small>ROVINZ ERHOBEN DIE</small> P<small>RIESTER IHRE</small> H<small>ÄNDE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Beim Priestersegen.</i> <small>BIS ZU DEN</small> S<small>CHULTERN, IM</small> T<small>EMPEL ABER ÜBER DEN</small> K<small>OPF, AUSGENOMMEN DER</small> H<small>OCHPRIESTER, DER DIE</small> H<small>ÄNDE NICHT ÜBER DAS</small> S<small>TIRNBLATT</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Worauf der Gottesname eingraviert war; cf. Ex. 28,36.</i> <small>ERHOB</small>. R. J<small>EHUDA SAGT, AUCH DER</small> H<small>OCHPRIESTER ERHOB DIE</small> H<small>ÄNDE ÜBER DAS</small> S<small>TIRNBLATT, DENN ES HEISST</small>:<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Lev. 9,22.</i> <i>und Ahron erhob seine Hände gegen das Volk und segnete es.</i>",
+            "W<small>OLLTE DER</small> H<small>OCHPRIESTER</small> <small>DIE</small> O<small>PFERGLIEDER</small> <small>AUFRÄUCHERN, SO GING ER DIE</small> R<small>AMPE HINAUF, DER</small> P<small>RIESTERVORSTEHER AN SEINER</small> R<small>ECHTEN, UND ALS ER DIE</small> H<small>ÄLFTE DER</small> R<small>AMPE ERREICHTE, FASSTE IHN DER</small> P<small>RIESTERVORSTEHER BEI SEINER</small> R<small>ECHTEN UND FÜHRTE IHN HINAUF</small>. D<small>ER ERSTE REICHTE IHM DEN</small> K<small>OPF UND DEN</small> H<small>INTERFUSS, UND ER STÜTZTE DARAUF</small> <small>DIE</small> H<small>ÄNDE</small> <small>UND WARF SIE HINAUF</small>. D<small>ER ZWEITE REICHTE DEM ERSTEN DIE BEIDEN</small> V<small>ORDERFÜSSE, DIESER REICHTE SIE DEM</small> H<small>OCHPRIESTER, UND ER STÜTZTE DARAUF</small> <small>DIE</small> H<small>ÄNDE</small> <small>UND WARF SIE HINAUF</small>. D<small>ANN TRAT DER ZWEITE AB UND ENTFERNTE SICH, UND SO REICHTEN SIE IHM AUCH ALLE ÜBRIGEN</small> O<small>PFERGLIEDER, UND ER STÜTZTE DARAUF</small> <small>DIE</small> H<small>ÄNDE</small> <small>UND WARF SIE HINAUF</small>. W<small>OLLTE ER ABER, SO STÜTZTE ER NUR DIE</small> H<small>ÄNDE DARAUF, UND ANDERE WARFEN SIE HINAUF</small>. D<small>ANN TRAT ER DEN</small> R<small>UNDGANG UM DEN</small> A<small>LTAR AN</small>. W<small>O FING ER AN</small>? A<small>N DER SÜDÖSTLICHEN</small> E<small>CKE, ZUR NORDÖSTLICHEN, ZUR NORDWESTLICHEN UND ZUR SÜDWESTLICHEN</small>. D<small>A REICHTE MAN IHM DEN</small> W<small>EIN ZUM</small> G<small>USSOPFER</small>. D<small>ER</small> P<small>RIESTERVORSTEHER STAND AUF DEM</small> A<small>LTARHORN MIT EINEM</small> S<small>UDARIUM IN DER</small> H<small>AND, UND ZWEI</small> P<small>RIESTER STANDEN AUF DEM</small> T<small>ISCHE DER</small> F<small>ETTSTÜCKE MIT ZWEI</small> T<small>ROMPETEN IN DER</small> H<small>AND</small>. S<small>IE BLIESEN EINEN</small> S<small>TOSSTON, EINEN</small> L<small>ÄRMTON UND EINEN</small> S<small>TOSSTON</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Cf. Rh. Fol. 33b.</i>, <small>STELLTEN SICH DANN NEBEN</small> B<small>EN</small> A<small>RZA</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Levitischer Zimbelmusikant (cf. Seq. V,1), nach dem wohl auch seine Nachfolger genannt wurden.</i>, <small>EINER ZU SEINER</small> R<small>ECHTEN UND EINER ZU SEINER</small> L<small>INKEN</small>. A<small>LS ER SICH ZUM</small> G<small>IESSEN BÜCKTE, SCHWENKTE DER</small> P<small>RIESTERVORSTEHER DAS</small> S<small>UDARIUM, UND</small> B<small>EN</small> A<small>RZA SCHLUG DIE</small> Z<small>IMBEL UND DIE</small> L<small>EVITEN STIMMTEN DEN</small> G<small>ESANG AN</small>. K<small>AMEN SIE ZU EINEM</small> A<small>BSCHNITTE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Der tägliche Tempelgesang war in 3 Abschnitte geteilt.</i>, <small>SO WURDE GEBLASEN UND DAS</small> V<small>OLK WARF SICH NIEDER</small>. B<small>EI JEDEM</small> A<small>BSCHNITTE EIN</small> B<small>LASEN, UND BEI JEDEM</small> B<small>LASEN EIN</small> S<small>ICHNIEDERWERFEN</small>. D<small>IES IST DIE</small> O<small>RDNUNG DES BESTÄNDIGEN</small> O<small>PFERS BEIM</small> D<small>IENSTE IN UNSEREM</small> G<small>OTTESHAUSE</small>. M<small>ÖGE ES SEIN</small> W<small>ILLE SEIN, DASS ER BALD WIEDERERBAUT WERDE IN UNSEREN</small> T<small>AGEN</small>. A<small>MEN</small>.",
+            "D<small>ER</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wie schon aus der vorangehenden Schlußformel zu ersehen, gehört dieser Absatz nicht zum Texte der Mišna. An anderer Stelle (Rh. Fol. 31a) wird er, allerdings mit erklärenden Einschiebungen, mit der Bezeichnung <span dir=\"rtl\">תניא</span> zitiert.</i>G<small>ESANG, DEN DIE</small> L<small>EVITEN IM</small> T<small>EMPEL ANSTIMMTEN</small>.  A<small>M SONNTAG SANGEN SIE</small>:<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Ps. 24,1.</i><i>Dem Herrn gehört die Erde und ihre Fälle, das Weltall und seine Bewohner</i>. A<small>M</small> M<small>ONTAG SANGEN SIE</small>:<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Ib. 48,2.</i><i>Groß ist der Herr und hochgepriesen in der Stadt unseres Gottes, auf seinem heiligen Berge</i>. A<small>M</small> D<small>IENSTAG SANGEN SIE</small>:<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Ib. 82,1.</i><i>Gott steht in der Gemeinde Gottes, inmitten der Richter richtet er</i>. A<small>M</small> M<small>ITTWOCH SANGEN SIE</small>:<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Ib. 94,1.</i><i>Ein Gott der Rache ist der Herr, Gott der Rache, erscheine</i>. Am Donnerstag sangen sie:<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Ib. 81,2.</i><i>Jauchzet Gott, unserer Stärke, jubelt dem Gott Ja͑qobs zu</i>. A<small>M</small> F<small>REITAG SANGEN SIE</small>:<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Ib. 93,1.</i><i> Der Herr ist Herrscher, Hoheit hat er angelegt &amp;c</i>. A<small>M</small> Š<small>ABBATH SANGEN SIE</small>: <sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Ib. 92,1.</i><i>Ein Psalmlied für den Šabbathtag</i>. E<small>IN</small> P<small>SALMLIED FÜR DIE KOMMENDE</small> W<small>ELT, FÜR DEN</small> T<small>AG, DER GANZ</small> Š<small>ABBATH IST</small>, R<small>UHE FÜR DAS EWIGE</small> L<small>EBEN</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/English/William Davidson Edition - English.json

@@ -0,0 +1,75 @@
+{
+    "language": "en",
+    "title": "Mishnah Tamid",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<b>The priests</b> would <b>keep watch in three places in the Temple</b> courtyard, in honor of the Temple, like guards in royal courtyards: <b>In the Chamber of Avtinas,</b> which is the Chamber where the incense was prepared, <b>and</b> on the two sides of the northern section of the courtyard: <b>In the Chamber of the Spark,</b> where there was a small, perpetual fire, from which the fire of the altar would be lit if it went out; <b>and in the Chamber of the Hearth,</b> where there was also a fire, by which the priests would warm themselves when it was cold. <b>In the Chamber of Avtinas and in the Chamber of the Spark there were upper stories,</b> and <b>the young</b> priests, who were not yet eligible to serve in the Temple, would <b>keep watch there.</b> In <b>the Chamber of the Hearth,</b> there was no upper story, as its ceiling was round like <b>a cupola. And it was a large hall, surrounded</b> by <b>rows of stone</b> that protruded from the walls and that served as benches. <b>The elders of the patrilineal</b> priestly <b>family</b> that would serve in the Temple the following day would <b>sleep there, and the keys to the</b> Temple <b>courtyard</b> were <b>in their possession.</b> The <b>young men of the priesthood,</b> who were old enough to serve in the Temple, would also sleep in the Chamber of the Hearth. They would not sleep on benches, but instead <b>each</b> of the priests would sleep with <b>his garment on the ground.</b> Furthermore, <b>they would not sleep</b> dressed <b>in the sacred vestments; rather, they would remove</b> them and fold them up. <b>And</b> then <b>they</b> would <b>place</b> their vestments on the floor <b>beneath their heads, and cover themselves with their own</b> non-sacred <b>garments.</b> If <b>a seminal emission befell one of</b> the priests, rendering him ritually impure and unfit for service, <b>he would leave</b> the Chamber of the Hearth, <b>and he would walk</b> <b>through the circuitous passage that extended beneath the Temple,</b> as he could not pass through the Temple courtyard, due to his impurity. <b>And</b> there were <b>lamps burning on this</b> side <b>and on that</b> side of the passage. He would walk through the passage <b>until he reached the Chamber of Immersion. And there was a fire</b> burning <b>there</b> to warm the priests after they had immersed, <b>and</b> also <b>a bathroom of honor,</b> so that the priests could urinate before immersion. <b>This was</b> the manifestation of <b>its honor:</b> If one <b>found</b> the door <b>closed,</b> he would <b>know that there was a person there,</b> and he would wait for him to exit before entering. If one found the door <b>open, it was known that there was no person there,</b> and he could enter. In this manner, the one using it was afforded privacy. After the priest <b>descended and immersed</b> in the ritual bath, he <b>ascended and dried himself</b> with a towel, <b>and warmed himself opposite the fire. He</b> then <b>came</b> back to the Chamber of the Hearth <b>and sat with his brethren the priests until</b> dawn, when the <b>gates</b> of the Temple courtyard <b>would be opened.</b> He would then <b>leave</b> the Temple <b>and go on his</b> way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.",
+            "The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, <b>whoever wants to remove</b> the ashes <b>from the altar rises early and immerses</b> himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse <b>before the appointed</b> priest <b>arrives,</b> as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. <b>And at what time does the appointed</b> priest <b>arrive? The times</b> of his arrival <b>are not all the same.</b> There are <b>times that he comes at the call of the rooster [<i>hagever</i>], or</b> he might come at <b>an adjacent</b> time, either <b>before</b> the call of the rooster <b>or after it.</b> <b>The appointed</b> priest <b>arrived</b> at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, <b>and he knocked</b> on the gate <b>to</b> alert <b>them</b> to open the gate for him. <b>And</b> when <b>they opened</b> the gate <b>for him, he said to them: Whoever immersed</b> in the ritual bath <b>may come and participate in the lottery. They</b> then <b>conducted the lottery,</b> and <b>whoever won</b> that lottery <b>won</b> the privilege to perform the rite of the removal of the ashes.",
+            "At some time near dawn the appointed priest <b>took the key</b> that was kept beneath a marble tablet set in the floor of the Chamber of the Hearth <b>and opened</b> with it <b>the wicket [<i>hapishpesh</i>]</b> in the gate of the Chamber of the Hearth. <b>And he entered</b> through the wicket <b>from the Chamber of the Hearth to the</b> Temple <b>courtyard; and the priests</b> of the patrilineal family <b>entered after him, and two torches of fire</b> were <b>in their hands,</b> to light the way. The priests <b>divided into two groups; these</b> priests would <b>walk along the portico</b> that surrounded the Temple courtyard, starting in the <b>direction of east, and those</b> priests would <b>walk along the portico</b> starting in the <b>direction</b> of <b>west.</b>The priests would ensure that all the service vessels were in place, ready for use in the daily service. Both groups <b>would continue inspecting</b> the vessels <b>until they reached the place</b> where the Chamber of <b>the Preparer of the</b> High Priest’s daily <b>Griddle-Cake</b> Offering was located. When <b>they reached</b> that place, <b>these</b> priests <b>and those</b> priests <b>said</b> to each other: It is <b>well; all is well,</b> and all the vessels are in place. <b>They</b> then <b>set the preparer of</b> the <b>griddle-cake</b> offering <b>to prepare</b> the <b>griddle-cake</b> offering.",
+            "The priest <b>who won</b> the lottery <b>to remove</b> the ashes <b>from the altar shall</b> then <b>remove</b> the ashes. <b>And</b> the other priests <b>say</b> to him: <b>Be careful that you do not touch the vessel</b> with which you perform the rite <b>until you sanctify your hands and your feet from the Basin,</b> as a priest may not perform any service in the Temple before sanctifying his hands and feet. The priests would continue their reminders: <b>The coal pan</b> with which the ashes are removed <b>is placed in</b> the <b>corner between the ramp and the altar, on the western</b> side <b>of</b> the <b>ramp.</b> <b>No person would enter with</b> the priest who was removing the ashes, as it was permitted to enter the area between the Entrance Hall of the Sanctuary and the altar only when performing the Temple service. <b>And</b> there was <b>no lamp in his hand</b> when he went to fetch the coal pan. <b>Rather, he would walk by the light of the arrangement</b> of wood on the altar, upon which the portions of the offerings sacrificed the previous day were burned during the night. The other priests <b>would not see him,</b> as the altar hid him from their sight, <b>nor could they hear the sound of his</b> steps. They were therefore unaware of his progress <b>until they heard</b> the <b>sound of the wood that ben Katin crafted</b> into <b>a mechanism [<i>mukhani</i>]</b> of pulleys that was used <b>to</b> sink <b>the Basin</b> into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, <b>they said</b> to each other: <b>The time</b> for sanctifying hands and feet <b>has come.</b> The priest <b>sanctified his hands and his feet</b> with water <b>from the Basin</b> after he raised it. <b>He</b> then <b>took the silver coal pan</b> from the corner between the ramp and the altar, <b>and ascended to the top of the altar.</b> The priest <b>cleared the</b> upper layer of <b>coals to this side</b> and to that side and <b>scooped</b> into the coal pan <b>the inner</b> coals that were completely <b>consumed.</b> He then <b>descended</b> the ramp. When <b>he reached the floor,</b> in the southeast of the Temple courtyard, <b>he turned his face toward the north. He</b> would <b>walk along the east</b> side <b>of the ramp</b> toward the south side of the altar, walking a distance of <b>about ten cubits</b> from the bottom of the ramp, which was twenty cubits from the altar. <b>He</b> then <b>heaped the coals upon the floor</b> in a location <b>three handbreadths distant from the ramp,</b> in the <b>place where</b> the priests would <b>place the crop of the bird</b> burnt offering, <b>the ashes</b> removed <b>from the inner,</b> golden <b>altar, and the ashes</b> removed <b>from the Candelabrum.</b>"
+        ],
+        [
+            "The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: <b>The brethren</b> of the priest who removed the ashes, i.e., the other members of the patrilineal family, <b>saw that he had descended</b> from the altar with the coal pan, <b>and they</b> would <b>run and come</b> to the Basin. <b>They made haste and sanctified their hands and their feet with</b> the water in <b>the Basin,</b> and then <b>they took the shovels and the forks and ascended</b> with them <b>to the top of the altar.</b> The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed. With regard to <b>the limbs</b> of burnt offerings <b>and the fats</b> of other offerings <b>that had not been consumed</b> and burned to ashes during the time <b>from the</b> previous <b>evening,</b> the priests would <b>clear them to the sides of the altar. If</b> the remaining limbs and fats were so abundant that the <b>sides</b> of the altar were <b>unable to hold</b> them, the priests would <b>arrange them on the ramp, opposite the surrounding ledge</b> of the altar.",
+            "The priests then <b>began raising the ashes onto</b> the <b>circular heap</b> upon which the ashes were piled. The <b>circular heap was in the middle of the altar. Sometimes there was</b> as much <b>as three hundred <i>kor</i></b> of ashes <b>upon it.</b> When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. <b>But during the Festivals they would not remove the ashes</b> from the altar, <b>as</b> the ashes <b>were</b> considered <b>an adornment to the altar,</b> since they were a sign of the great number of offerings that were sacrificed on it. <b>In all the days</b> of the altar, even when there was an abundance of ashes upon it, <b>the priest</b> tasked with removing the ashes from the circular heap <b>was never indolent in removing the ashes.</b>",
+            "After the ashes were cleared to the middle of the altar, the priests <b>began raising logs</b> onto the altar in order <b>to assemble the arrangement</b> of wood on which the offerings were burned. The <i>tanna</i> asks: <b>And is</b> wood from <b>all the trees fit for the arrangement?</b> The <i>tanna</i> replies: Wood from <b>all the trees is fit for the arrangement, except for</b> wood <b>from</b> the <b>vine and from</b> the <b>olive</b> tree, <b>but</b> the priests <b>were accustomed</b> to assemble the arrangement <b>with</b> wood from <b>these</b> trees: <b>With young branches of</b> the <b>fig</b> tree, <b>of</b> the <b>nut</b> tree, <b>and of pinewood.</b>",
+            "The priest who removed the ashes then <b>assembled the large arrangement</b> of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled <b>on the eastern</b> side of the altar, <b>and its opening</b> was <b>on the eastern</b> side of the altar, <b>and the inner end of</b> the <b>logs would touch the circular heap</b> of ashes. <b>And there was space between the logs,</b> in which the priests placed twigs, <b>as they would ignite the kindling [<i>ha’alita</i>] from there,</b> so that the fire would spread to the logs.",
+            "The priests <b>selected from</b> among the logs that were <b>there fine</b> logs from <b>fig trees,</b> as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then <b>assembled the second arrangement</b> of wood, from which the coals were taken to the golden altar in the Sanctuary <b>for</b> the burning of <b>the incense.</b> The second arrangement was assembled <b>next to the southwestern</b> corner of the altar and was <b>removed from the corner toward the north</b> side of the altar by a distance of <b>four cubits.</b> The second arrangement was assembled <b>of</b> an amount of wood <b>estimated</b> to produce <b>five <i>se’a</i> of coals. And on Shabbat,</b> it was assembled <b>of</b> an amount of wood <b>estimated</b> to produce <b>eight <i>se’a</i> of coals, as there</b> the priests <b>would place</b> the <b>two bowls of frankincense that</b> accompanied <b>the shewbread</b> and that were burned on the altar on Shabbat. With regard to <b>the limbs and the fats that were not consumed</b> during the time <b>from the</b> previous <b>evening,</b> the priests would <b>return them to the</b> large <b>arrangement</b> to be burned. <b>And</b> the priests <b>kindled</b> those <b>two arrangements with fire</b> and <b>descended</b> from the altar. <b>And they</b> then <b>came to the Chamber of Hewn Stone,</b> where they would conduct the second lottery in order to determine who would perform the subsequent rites."
+        ],
+        [
+            "Four lotteries were conducted in the Temple each day in order to determine which priests would perform which of the Temple rites. After describing the first of the lotteries, for removal of the ashes, the <i>tanna</i> describes the second lottery. <b>The</b> priest <b>appointed</b> to oversee the lotteries <b>said to</b> the priests: <b>Come and participate in the lottery</b> to determine <b>who is the</b> priest <b>who</b> will <b>slaughter</b> the daily offering; <b>and who</b> is the priest <b>who</b> will <b>sprinkle</b> its blood; and <b>who</b> will <b>remove the ashes from the inner,</b> golden <b>altar;</b> and <b>who</b> will <b>remove the ashes from the Candelabrum;</b> and <b>who</b> will <b>take</b> the <b>limbs</b> of the daily offering <b>up to the ramp</b> to be burned afterward. The limbs of the daily offering taken up to the ramp were divided among the priests in the following manner: One priest took <b>the head and the right</b> hind <b>leg</b> up to the altar; <b>and</b> a second took <b>the two forelegs;</b> a third <b>the haunch,</b> including the lower spine and the tail, <b>and the left</b> hind <b>leg;</b> a fourth <b>the breast and the cud,</b> i.e., the neck and appended internal organs, including the windpipe, liver, and heart; <b>and</b> a fifth <b>the two flanks;</b> a sixth <b>the innards; and</b> a seventh <b>the fine flour</b> from the accompanying meal offering; <b>and</b> an eighth <b>the griddle-cake</b> offering; <b>and</b> a ninth <b>the wine</b> for the libation. They <b>conducted the lottery</b> to determine the thirteen tasks, i.e., slaughtering, carrying the nine items or pairs of items, sprinkling the blood, removing the ashes from the inner altar, and removing the ashes from the Candelabrum. <b>And whoever won</b> that lottery <b>won</b> the right to perform the slaughter, and the twelve priests standing to his right won the other privileges. ",
+            "The appointed one <b>said to</b> the priests: <b>Go out and observe if</b> it is day and <b>the time for slaughter</b> has <b>arrived. If</b> the time has <b>arrived, the observer says: There is light. Matya ben Shmuel says</b> that the appointed priest phrased his question differently, saying: <b>Is the entire eastern sky illuminated as far as Hebron? And</b> the observer <b>says: Yes.</b>",
+            "The appointed priest <b>said to</b> the priests: <b>Go out and bring</b> me <b>a lamb from the Chamber of the Lambs,</b> where lambs that had been examined and found to be unblemished were kept. <b>And the Chamber of the Lambs is located in the northwestern corner</b> of the building of the Chamber of the Hearth. <b>There were four chambers there,</b> in that building: <b>One</b> was <b>the Chamber of the Lambs; and one</b> was <b>the Chamber of the Seals,</b> located in the northeastern corner, where the priest stored receipts given to those seeking to purchase animal offerings; <b>and one</b> was <b>the Chamber of the Hearth,</b> where there was a fire burning to warm the priests; <b>and</b> the last <b>one</b> was <b>the chamber in which</b> the priests <b>prepared the shewbread.</b>",
+            "The priests <b>entered the Chamber of the Vessels,</b> where the service vessels required for the daily Temple service were stored. They <b>took out from there ninety-three silver vessels and gold vessels. They</b> then <b>gave</b> the lamb selected for <b>the daily offering</b> water <b>to drink in a cup</b> <b>of gold. Although</b> the lamb <b>was examined</b> and deemed unblemished earlier <b>in the evening,</b> the priests <b>examine it</b> now <b>by the light of the torches.</b>",
+            "The priest <b>who won</b> the lottery <b>to</b> slaughter <b>the daily offering pulled</b> the lamb, <b>and</b> he would <b>go to the slaughterhouse</b> to slaughter it as the daily offering. <b>And</b> the priests <b>who won</b> the right <b>to</b> take <b>the limbs</b> up to the ramp would <b>go with him. The slaughterhouse was to the north of the altar. Adjacent to it</b> there were <b>eight low</b> stone <b>pillars. And cedarwood squares</b> were affixed <b>upon them, and iron hooks were fixed in</b> the wooden squares. <b>And</b> there were <b>three rows</b> of hooks <b>on each and every one</b> of those wooden squares, <b>upon which</b> the priests would <b>suspend</b> the animal after it was slaughtered. <b>And they</b> would <b>flay</b> the animal’s hide <b>onto marble tables that</b> were positioned <b>between the pillars.</b>",
+            "The priests <b>who won</b> the privilege <b>of the removal of ash from the inner altar and of the removal of ash from the Candelabrum would precede</b> the other priests <b>and</b> would hold <b>four vessels in their hands: The basket, and the jug, and</b> the <b>two keys. The basket is similar to</b> a large <b>gold</b> vessel with a capacity of <b>three <i>kav</i> [<i>letarkav</i>],</b> but it <b>holds</b> only <b>two and a half <i>kav</i>. And the jug is similar to a large flask [<i>lekitton</i>] of gold. And</b> as for the <b>two keys,</b> with <b>one</b> of them the priest <b>would lower his arm to his armpit</b> through a small opening in the door and open the lock that was at the bottom of the door on the inside, and he would pass through that door into a compartment. <b>And</b> the other <b>one</b> is the key with <b>which</b> the priest <b>opened</b> the lock on the inner door of the compartment, through which he entered the Sanctuary, and that lock he opened <b>directly.</b>",
+            "The priest <b>came to the northern wicket. There were two wickets for the large gate, one in the northern</b> part of the gate <b>and one in the southern</b> part. Through the wicket <b>that was in the southern</b> part, <b>no person entered. In its regard,</b> the wicket’s status <b>is clarified by</b> the prophet <b>Ezekiel, as it is stated:</b> “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. <b>And the Lord said unto me: This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut”</b> (Ezekiel 44:1–2). The priest <b>took the key, opened the wicket</b> north of the gate, <b>and entered the compartment.</b> He went <b>from the compartment to the Sanctuary</b> and continued <b>until</b> he would <b>reach the large gate.</b> Once <b>he reached the large gate,</b> which was locked from the inside, <b>he moved the bolt and the locks</b> fixing the bolt in place <b>and opened</b> the gate. The priest <b>who slaughters</b> the daily offering <b>would not slaughter</b> the animal <b>until he</b> would <b>hear that the large gate</b> had been <b>opened.</b>",
+            "<b>From Jericho</b> the people <b>would hear</b> the <b>sound</b> indicating <b>that the large gate</b> had been <b>opened. From Jericho</b> the people <b>would hear</b> the <b>sound</b> produced in the Temple by the instrument that had the form of <b>a shovel. <b>From Jericho</b> the people <b>would hear the sound of the wood that ben Katin crafted</b> into <b>a mechanism</b> of pulleys <b>for the Basin. <b>From Jericho</b> the people <b>would hear the voice of Gevini</b> the Temple <b>crier,</b> who would proclaim in the Temple each day: Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. <b>From Jericho</b> the people <b>would hear the sound of the flute</b> that was played in the Temple twelve days each year. <b>From Jericho</b> the people <b>would hear the sound of</b> ben Arza clashing <b>the cymbals</b> in the Temple. From Jericho</b> the people <b>would hear the sound of the song</b> of the Levites in the Temple. <b>From Jericho</b> the people <b>would hear the sound of the shofar</b> that was sounded several times each day in the Temple. <b>And some say</b> that in Jericho the people would hear <b>even the voice of the High Priest at the moment that he mentioned the</b> ineffable <b>name</b> of God <b>on Yom Kippur.</b> <b>From Jericho</b> the people <b>would smell the fragrance</b> emanating from <b>the preparation of the incense</b> in the Temple. <b>Rabbi Elazar ben Diglai said: There were goats</b> belonging <b>to my father</b> that grazed <b>in the cities of Mikhvar,</b> located at a distance from Jerusalem, <b>and they would sneeze from the fragrance of the preparation of the incense</b> that they smelled. </b>",
+            "The priest <b>who won</b> the right <b>of the removal of ash from the inner altar entered</b> through the Sanctuary gate, <b>and</b> he <b>took the basket</b> with him <b>and placed it before him</b> on the floor between him and the altar. <b>And</b> he <b>would take handfuls</b> of ashes from upon the altar <b>and place</b> them <b>in</b> the basket. <b>Ultimately,</b> when only a small amount of ashes remained on the altar, <b>the priest swept the rest into</b> the basket, <b>and placed</b> the basket back on the Sanctuary floor, <b>and emerged</b> from the Sanctuary. The priest <b>who won</b> the right <b>of the removal of ash from the Candelabrum entered</b> the Sanctuary. <b>And</b> if <b>he found</b> in the Candelabrum the <b>two easternmost lamps</b>, the second of which is called the <b>western</b> lamp, still <b>burning,</b> he would first <b>remove the ashes</b> and the burned wicks <b>from the rest</b> of the lamps and place them in the jug, and place new wicks and oil in those lamps. <b>And</b> he would <b>leave these</b> two lamps <b>burning in their</b> own <b>place.</b> If <b>he found that</b> the two easternmost lamps <b>were extinguished,</b> he would <b>remove the ashes</b> and the burned wicks from <b>them and kindle them from the</b> lamps that were still <b>burning.</b> If none were still burning, he would kindle them from the fire on the outer altar. <b>And afterward,</b> the priest would <b>remove the ashes</b> and the wicks <b>from the rest</b> of the lamps. <b>And there was a stone in front of the Candelabrum and in it there</b> were <b>three stairs upon which</b> the <b>priest</b> would <b>stand and prepare the lamps</b> for kindling. Since the Candelabrum was eighteen handbreadths high, it was necessary for the priest to stand on an elevated surface to reach the lamps. <b>And</b> after he placed the ashes and the wicks from the five westernmost lamps in the jug, he would <b>place the jug on</b> the <b>second stair</b> of that stone, <b>and</b> then he <b>emerged</b> from the Sanctuary. When the priest later returned to prepare the two easternmost lamps for kindling, he would remove the jug with the ashes from the Candelabrum, and together with the priest removing the basket with the ashes from the inner altar would pour the ashes from the jug and the basket at the side of the altar. "
+        ],
+        [
+            "In preparing the lamb of the daily offering for sacrifice, the priests <b>would not tie the lamb</b> by fastening all four of its legs together; <b>rather, they would bind it</b> by fastening each hind leg to the corresponding foreleg. The priests <b>who won</b> the right <b>to</b> take <b>the limbs</b> up to the ramp would <b>hold</b> the lamb in place while it was being slaughtered. <b>And this was</b> the manner of <b>its binding:</b> The animal would be stood in the northern part of the courtyard while <b>its head</b> would be directed <b>to the south,</b> toward the altar, <b>and its face</b> would be turned <b>to the west,</b> toward the Sanctuary. <b>And the slaughterer</b> would <b>stand to</b> the <b>east</b> of the animal, <b>and his face</b> would be <b>to the west.</b> Twenty-four rings were affixed to the courtyard floor north of the altar, designated for placement of the animal’s neck during its slaughter. The daily offering <b>of the morning was slaughtered at the northwest corner</b> of the altar, <b>at</b> the <b>second ring.</b> The daily offering <b>of the afternoon was slaughtered at the northeast corner</b> of the altar, <b>at</b> the <b>second ring.</b> After <b>the slaughterer has slaughtered</b> the lamb <b>and the receiver has received</b> its blood in a vessel to sprinkle on the altar, the priest <b>comes to</b> the <b>northeast corner</b> of the altar <b>and places</b> the first sprinkling in such a manner that the blood will reach the <b>eastern</b> and <b>northern</b> sides of the altar. Next, the priest comes to the <b>southwest</b> corner of the altar <b>and places</b> a second sprinkling in a manner such that the blood will reach the <b>western</b> and <b>southern</b> sides of the altar. With regard to <b>the remainder of the blood,</b> the priest <b>would pour</b> it <b>at</b> the <b>southern base</b> of the altar, at its southwest corner.",
+            "When the priest flayed the hide of the daily offering after its slaughter, <b>he would not break the</b> animal’s <b>leg</b> in the typical manner of flaying an animal; <b>rather, he punctures</b> the leg <b>from within</b> each <b>knee</b> of the hind leg <b>and suspends</b> the animal <b>by</b> placing these holes on two hooks, in order to flay the animal’s hide. The priest began <b>flaying</b> from the top of the inverted animal, <b>descending until</b> he would <b>reach</b> the hide <b>of the breast.</b> Once <b>he reached the breast, he severed the</b> lamb’s <b>head and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. Next <b>he severed the</b> four <b>legs</b> below the knee <b>and gave them to</b> the priest <b>who won</b> the right to take <b>them</b> up to the ramp. <b>He completed the flaying</b> of the remaining hide from the breast down, and then the priest <b>cut the heart and drained its blood.</b> Next the priest <b>severed</b> the remaining upper parts of <b>the forelegs and gave them to</b> the priest <b>who won</b> the right to take <b>them</b> up to the ramp. Afterward <b>he moved up to</b> the remaining upper part of <b>the right</b> hind <b>leg, severed it, and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp; <b>and</b> the animal’s <b>two testicles</b> were cut along <b>with</b> the right leg, leaving the animal suspended by its left hind leg. Then the priest <b>tore</b> open the animal’s midsection, <b>resulting</b> in the innards of <b>the entire</b> animal being <b>exposed before him.</b> <b>He took the fats and placed</b> them <b>on the place of slaughter</b> on <b>the</b> animal’s <b>head above</b> it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest <b>took the innards and gave them to</b> the priest <b>who won</b> the right to take <b>them</b> up to the ramp, in order <b>to rinse them</b> first. <b>And</b> with regard to <b>the stomach,</b> in which there is a significant amount of waste, the priests would <b>rinse it in the rinsing site</b> located in the south of the courtyard, east of the Gate of the Water, <b>and they rinsed it as much it required. And</b> with regard to <b>the innards,</b> the priests would <b>rinse them three times at a minimum, on</b> the <b>marble tables that</b> were positioned <b>between the pillars</b> in the slaughterhouse.",
+            "The priest then <b>took the knife and separated the lung from the liver, and</b> the <b>finger-</b>like protrusion from the lower edge <b>of the liver,</b> also known as the lobe of the liver, <b>from the liver. And</b> he <b>would not move</b> any one of the organs <b>from its place.</b> He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would <b>puncture</b> around <b>the breast,</b> separating it from the flanks and the ribs, <b>and</b> he <b>gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. He then <b>moved up to the right flank</b> and <b>would cut</b> it and separate it from the animal’s body. <b>And</b> he would continue to cut, <b>descending until</b> he would reach <b>the spinal column, and</b> the priest <b>would not touch the spinal column,</b> leaving the spine intact and attached to the left flank. He would continue cutting <b>until he reached</b> the space <b>between the two narrow ribs</b> near the neck, leaving them in place. The priest <b>cut</b> the right flank, separating it from the body of the animal, <b>and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. <b>And the liver</b> was <b>suspended from it.</b> The priest then <b>came to the cud. He left</b> attached <b>to it,</b> in their entirety, the <b>two</b> narrow <b>ribs from here,</b> the right side, <b>and</b> the <b>two</b> narrow <b>ribs from there,</b> the left side. <b>He cut</b> the cud <b>and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp; and <b>the windpipe, the heart, and the lung</b> were <b>suspended from it.</b> <b>He came to</b> cut <b>the left flank</b> of the body and <b>left</b> attached <b>to it two narrow ribs above,</b> near the haunch, as the animal was suspended upside down, <b>and two narrow ribs below,</b> near the cud. <b>And he</b> also <b>did that with its counterpart,</b> the right flank, <b>resulting</b> in <b>two</b> narrow ribs <b>in each</b> flank <b>above and two</b> narrow ribs <b>in each</b> flank <b>below.</b> <b>He cut</b> the left flank <b>and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp, <b>and the spinal column</b> was <b>with it, and the spleen</b> was <b>suspended from it. And</b> the left flank <b>was greater,</b> i.e., the larger of the two, because it included the spine, <b>but</b> they <b>referred</b> to <b>the right</b> flank as the <b>greater</b> one, <b>as</b> in addition to the flank itself, <b>the liver was suspended from it. He came to the haunch, cut it, and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. And <b>the tail, and the finger-</b>like protrusion <b>of the liver, and the two kidneys</b> were <b>with it. He took</b> the remaining upper part of <b>the left</b> hind <b>leg, cut it, and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. This <b>resulted</b> in <b>all of</b> the nine priests who won the rights to take the limbs up to the ramp <b>standing in line, and the limbs</b> were <b>in their hands.</b> <b>The first</b> priest stood <b>with the head and with the</b> right hind <b>leg</b> of the animal. Since it was more significant, <b>the head</b> was <b>in his right</b> hand, <b>and its nose</b> was turned <b>toward the</b> priest’s <b>arm. Its horns</b> were <b>between his fingers,</b> and <b>the place of its slaughter</b> was <b>above, and the fats were placed upon it,</b> to conceal the bloody place of slaughter. <b>The right</b> hind <b>leg</b> was <b>in his left</b> hand, <b>and</b> the outer <b>side</b> of the leg, from which <b>its hide</b> was flayed, rather than the side on which the incision was made, was facing <b>out. The second</b> priest stood <b>with</b> the <b>two forelegs.</b> He held the <b>right</b> foreleg <b>in his right</b> hand <b>and</b> the <b>left</b> foreleg <b>in his left</b> hand, <b>and</b> the outer <b>side</b> of the leg, from which <b>its hide</b> was flayed, was facing <b>out.</b> <b>The third</b> priest stood <b>with the haunch and the</b> left hind <b>leg.</b> He held <b>the haunch in his right</b> hand, <b>and the tail</b> was <b>hanging between his fingers, and the finger-</b>like protrusion <b>of the liver and the two kidneys</b> were <b>with it.</b> He held <b>the left</b> hind <b>leg in his left</b> hand, <b>and</b> the outer <b>side</b> of the leg, from which <b>its hide</b> was flayed, was facing <b>out. The fourth</b> priest stood <b>with the breast and with the cud,</b> with <b>the breast in his right</b> hand <b>and the cud in his left</b> hand, <b>and its</b> two <b>ribs</b> were attached to the cud <b>between his two fingers. The fifth</b> priest stood <b>with</b> the <b>two flanks;</b> the <b>right</b> flank was <b>in his right</b> hand <b>and</b> the <b>left</b> flank <b>in his left</b> hand, <b>and</b> the outer <b>side</b> was facing <b>out. The sixth</b> priest stood <b>with the innards, which</b> were <b>placed in a vessel, and</b> the <b>lower legs</b> were placed <b>atop them from above.</b> <b>The seventh</b> priest stood <b>with the fine flour</b> of the meal offering that accompanies the daily offering. <b>The eighth</b> priest stood <b>with the griddle-cake</b> offering sacrificed daily by the High Priest, half in the morning and half in the evening. <b>The ninth</b> priest stood <b>with the wine</b> for the libations that accompany the daily offering. The nine priests <b>went and placed</b> the items they were carrying on the area <b>from halfway</b> up <b>the ramp and below,</b> in the lower portion of the ramp, <b>on the west</b> side of the ramp, <b>and they salted</b> the limbs and the meal offering. <b>And they descended and came to the Chamber of Hewn Stone to recite</b> the morning <b><i>Shema</i></b> and the other texts that they would recite, as explained at the beginning of the next chapter."
+        ],
+        [
+            "After the priests completed laying the parts of the daily offering on the ramp, they went to the Chamber of Hewn Stone to recite <i>Shema</i>. <b>The appointed</b> priest who oversaw the lotteries in the Temple <b>said to</b> the priests: <b>Recite a single blessing</b> of the blessings that accompany <i>Shema</i>. <b>And</b> the members of the priestly watch <b>recited a blessing,</b> and then <b>they recited the Ten Commandments, <i>Shema</i></b> (see Deuteronomy 6:4–9), <b><i>VeHaya im Shamoa</i></b> (see Deuteronomy 11:13–21), and <b><i>VaYomer</i></b> (see Numbers 15:37–41), the standard formula of <i>Shema</i>. Additionally, <b>they blessed with the people three blessings.</b> These blessings were: <b>True and Firm,</b> the blessing of redemption recited after <i>Shema</i>; <b>and</b> the blessing of the Temple <b>service,</b> which is also a blessing recited in the <i>Amida</i> prayer; <b>and the Priestly Benediction,</b> recited in the form of a prayer, without the lifting of hands that usually accompanies that blessing (<i>Tosafot</i>). <b>And on Shabbat,</b> when the new priestly watch would begin its service, the priests would <b>add one blessing</b> recited <b>by the outgoing priestly watch,</b> that love, fraternity, peace, and friendship should exist among the priests of the incoming watch.",
+            "The appointed priest <b>said to them:</b> Let only those priests who are <b>new to</b> burning <b>the incense come and participate in the lottery</b> for the incense. <b>Whoever won</b> that lottery <b>won</b> the privilege to burn the incense. The appointed priest <b>said to them:</b> Those <b>new</b> priests, i.e., those who had never performed the service, together <b>with</b> those <b>old</b> priests, i.e., those who had already performed it, may <b>come and participate in the lottery</b> to determine <b>who takes the limbs from</b> the bottom half of <b>the ramp,</b> where they had been placed earlier, <b>up to the altar. Rabbi Eliezer ben Ya’akov says:</b> The priest <b>who takes the limbs up to the ramp is</b> the one who <b>takes them up</b> from the ramp and places them <b>upon the altar.</b>",
+            "The priests who did not win a lottery were still dressed in the priestly vestments that they were required to don when entering the lottery, so that if they won they would be prepared for immediate service. The appointed priest <b>handed over</b> these priests <b>to</b> the care of <b>the attendants [<i>laḥazanim</i>].</b> The attendants <b>would undress</b> these priests and remove <b>their garments, and they would leave only their trousers on them.</b> After the priests donned their non-sacred garments, they would remove the priestly trousers and don their non-sacred trousers. <b>And there were</b> four storage <b>compartments there</b> in the Temple for the storage of priestly vestments for each priestly watch, <b>and on</b> each of <b>them was written the use of the garment</b> stored there: Trousers, tunic, belt, and mitre.",
+            "The priest <b>who won</b> the lottery to burn <b>the incense would take the spoon</b> used for carrying the incense. <b>And the spoon</b> was <b>similar to</b> a large <b>gold vessel</b> that <b>held three <i>kav</i>, and the smaller vessel was</b> placed <b>inside</b> the spoon. The vessel was <b>filled to overflow</b> with <b>incense. And it had a cover</b> to prevent spillage of the incense, <b>and there was a type of cloth</b> placed <b>upon it from above,</b> to preserve the fragrance of the incense.",
+            "The priest <b>who won</b> the right <b>to</b> bring <b>the coal pan</b> with the coals from the outer altar to the incense altar in the Sanctuary <b>took the silver coal pan, ascended to the top of the</b> outer <b>altar, and cleared</b> the extinguished coals from the perimeter of the flame <b>to here</b> and to there. Then he <b>shoveled</b> four <i>kav</i> from the consumed inner coals, which were burned in the depths of the flame, into the coal pan. <b>He descended</b> from the altar <b>and emptied</b> the coals <b>into</b> the coal pan made <b>of gold. Approximately one <i>kav</i> of coals from it was</b> spilled and <b>scattered</b> on the courtyard floor, as the capacity of the gold pan was only three <i>kav</i>. <b>And</b> a priest <b>would sweep</b> the scattered coals <b>into</b> the Temple courtyard <b>drain</b> that passed through the courtyard to drain the waste outside the Temple. <b>And on Shabbat,</b> when it is prohibited to extinguish fire, the priest would not sweep the coals into the canal; rather, <b>he would overturn a <i>pesakhter</i> upon them. And</b> the <b><i>pesakhter</i> was a large vessel</b> that <b>held a half-kor. And</b> since the <i>pesakhter</i> was a very heavy vessel, <b>there were two chains on it,</b> to facilitate its standard use, removal of ashes from the altar: <b>One</b> chain with <b>which</b> a priest would <b>pull</b> the vessel filled with ashes <b>down</b> the ramp, <b>and one</b> chain <b>that</b> another priest <b>would grasp from above, so that</b> the vessel would <b>not roll</b> down the ramp and the ashes would not spill. <b>And</b> the <i>pesakhter</i> <b>would serve three purposes:</b> The priests would <b>overturn it upon</b> the <b>coals</b> that scattered in the Temple during the transfer from the silver to the gold coal pan on Shabbat, <b>and</b> they would overturn it <b>upon the</b> carcass of <b>a creeping animal</b> found in the Temple <b>on Shabbat, and</b> they would <b>take the ashes down from atop the altar in it.</b>",
+            "The priest with the spoonful of incense and the priest with the gold coal pan filled with coals <b>reached</b> the place <b>between the Entrance Hall</b> to the Sanctuary <b>and the</b> outer <b>altar,</b> on their way to the Sanctuary. <b>One</b> of them <b>took the shovel and threw it between the Entrance Hall and the</b> outer <b>altar. No person</b> could <b>hear the voice of another</b> speaking to him <b>in Jerusalem,</b> due <b>to</b> the <b>sound</b> generated by <b>the shovel.</b> <b>And</b> that sound <b>would serve three purposes:</b> Any <b>priest who hears its sound knows that his brethren the priests are entering to prostrate</b> themselves in the Sanctuary at that time, <b>and he</b> would <b>run and come</b> to prostrate himself with them. <b>And</b> any <b>Levite who hears its sound knows that his brethren the Levites are entering</b> the courtyard to stand on their platform <b>to recite the psalm</b> accompanying the libation, <b>and he</b> would <b>run and come</b> to sing with them. <b>And the head of the</b> non-priestly <b>watch,</b> which stands in the courtyard as the agents of the Jewish people, <b>would position the ritually impure</b> priests and singers <b>at the eastern gate</b> of the courtyard, to make it clear that those priests were not performing the Temple service due to their ritual impurity."
+        ],
+        [
+            "The priest with the panful of incense and the priest with the gold coal pan filled with coals <b>began ascending</b> the twelve <b>stairs of the Entrance Hall.</b> The priests <b>who won</b> the rights <b>of the removal of ash from the inner altar and</b> the removal of ash from <b>the Candelabrum would precede them,</b> to remove the vessels that remained in the Sanctuary. The priest <b>who won</b> the right <b>of the removal of ash from the inner altar entered</b> the Sanctuary <b>and took the basket</b> that he had left there after removing the ashes from the altar. <b>And</b> when he completed his tasks, he <b>prostrated</b> himself with his hands and feet spread <b>and emerged</b> from the Sanctuary. The priest <b>who won</b> the right <b>of the removal of ash from the Candelabrum entered</b> the Sanctuary, <b>and</b> if he <b>found</b> the <b>two western lamps,</b> i.e., the easternmost and the one immediately to its west, of the Candelabrum <b>burning,</b> he would <b>remove the ash from the easternmost</b> lamp and prepare it anew. <b>But</b> he would <b>leave burning the</b> lamp immediately <b>west</b> of the easternmost lamp, <b>as from</b> that lamp <b>he would kindle</b> the lamps of <b>the Candelabrum in the afternoon.</b> If <b>he found that</b> the lamp west of the easternmost lamp <b>was extinguished, he</b> would <b>remove the ashes and kindle it</b> from the fire on <b>the altar of the burnt offering.</b> He then <b>took the jug</b> in which he had placed the ashes and wicks of the Candelabrum <b>from</b> the <b>second stair</b> of the stone before the Candelabrum <b>and prostrated</b> himself <b>and emerged</b> from the Sanctuary.",
+            "The priest <b>who won</b> the right <b>to</b> bring <b>the coal pan</b> filled with coals to the inner altar for the burning of the incense first <b>piled the coals on the</b> inner <b>altar and</b> then <b>flattened them,</b> distributing them evenly on the altar <b>with the bottom of the coal pan. And</b> when he finished distributing the coals, he <b>prostrated</b> himself <b>and emerged</b> from the Sanctuary.",
+            "The priest <b>who won</b> the right <b>to</b> burn <b>the incense would take the smaller vessel</b> containing the incense <b>from within the spoon, and</b> would <b>give it to</b> a priest who is <b>his friend or his relative,</b> whom he designated to assist him, and enter the Sanctuary with him. If the incense <b>was scattered from</b> the smaller vessel <b>into</b> the spoon, the priest accompanying him would <b>give</b> the incense <b>to</b> the priest burning the incense <b>in his handfuls. And</b> the experienced priests would <b>teach</b> the priest burning the incense: <b>Be careful,</b> because if you are not careful <b>you might begin</b> scattering the incense on the side of the altar that is <b>before you;</b> rather, start scattering on the far side of the altar, <b>so</b> that <b>you will not be burned</b> by the burning incense when you are scattering it. The priest <b>began flattening it,</b> distributing the incense evenly on the coals on the altar, <b>and</b> when the Sanctuary would become filled with the smoke of the incense, he would <b>emerge</b> from the Sanctuary. The priest <b>burning</b> the incense <b>would not burn</b> it until <b>the appointed</b> priest would <b>say to him: Burn</b> the incense. <b>And if it was the High Priest</b> who was burning the incense, <b>the appointed</b> priest would <b>say to him</b> deferentially: <b>My master,</b> the <b>High Priest, burn</b> the incense. It is derived from the verse: “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out” (Leviticus 16:17), that no one may be standing between the Entrance Hall and the outer altar when the priest burns the incense. Therefore, <b>the people,</b> i.e., the priests, <b>left</b> that area. <b>And</b> the priest <b>burned</b> the incense on the inner altar <b>and prostrated</b> himself <b>and emerged</b> from the Sanctuary."
+        ],
+        [
+            "After the priests concluded sacrificing the daily morning offering, they would enter the Sanctuary to prostrate themselves. <b>On occasions when the High Priest</b> would <b>enter</b> the Sanctuary <b>to prostrate</b> himself, he would enter before the other priests. When the High Priest enters the Sanctuary, <b>three</b> priests <b>hold him</b> to assist him and support him, in order to distinguish the service of the High Priest from that of the other priests entering the Sanctuary. <b>One</b> priest held <b>his right</b> hand <b>and one</b> priest held <b>his left</b> hand, <b>and one</b> priest stood behind the High Priest, holding <b>onto</b> the two <b>precious</b> onyx <b>stones</b> located on the shoulders of the High Priest, on the ephod. <b>And once the appointed</b> priest <b>heard</b> the <b>sound</b> from the <b>feet of the High Priest,</b> produced by the bells attached to the bottom of his robe, he knew <b>that</b> the High Priest was <b>emerging</b> from the Sanctuary, and he <b>lifted the curtain</b> suspended at the opening of the Entrance Hall <b>for him,</b> to facilitate his exit. After the High Priest <b>entered and prostrated</b> himself <b>and emerged</b> from the Sanctuary, <b>his brethren the priests entered, prostrated</b> themselves, <b>and emerged</b> from the Sanctuary. ",
+            "After the priests emerged from the Sanctuary, <b>they came and stood on the</b> twelve <b>stairs</b> before <b>the Entrance Hall. The first</b> five priests <b>stood to</b> the <b>south</b> of <b>their brethren, the priests,</b> who had taken the limbs of the daily offering up to the altar. <b>And</b> those five priests had <b>five vessels in their hands: The basket</b> with the ashes from the inner altar was <b>in the hands of one</b> priest; <b>and the jug</b> with the ashes from the Candelabrum was <b>in the hands of one</b> priest; <b>and the coal pan</b> was <b>in the hands of one</b> priest; <b>and the</b> smaller <b>vessel,</b> the bowl that held the incense, was <b>in the hands of one</b> priest, who had burned the incense; <b>and</b> the <b>spoon and its cover</b> were <b>in the hands of one</b> priest, the friend or relative of the one who burned the incense. The priests placed their vessels on the ground <b>and</b> then <b>blessed the people,</b> reciting <b>one blessing.</b> The Priestly Benediction was recited outside the Temple as well, <b>but</b> in the Temple, it was recited differently, <b>as in</b> the rest of <b>the country</b> the priests would <b>recite it</b> as <b>three blessings,</b> and the listeners would answer amen after each blessing. <b>But in the Temple</b> they would recite it as <b>one blessing,</b> and the listeners would not respond to each blessing. Rather, at the conclusion of the entire Priestly Benediction they would answer: Blessed are You Lord, God of Israel, from everlasting to everlasting. <b>In the Temple,</b> the priests <b>would recite the name</b> of God <b>as it is written,</b> with the letters <i>yod</i>, <i>heh</i>, <i>vav</i>, <i>heh</i>, whereas <b>in</b> the rest of <b>the country</b> the priests would recite the name of God <b>by His appellation,</b> <i>alef</i>, <i>dalet</i>, <i>nun</i>, <i>yod</i>. Furthermore, <b>in</b> the rest of <b>the country,</b> while reciting the Priestly Benediction <b>the priests lift their hands opposite their shoulders, and in the Temple</b> they raise them <b>above their heads.</b> That is the <i>halakha</i> with regard to all priests in the Temple, <b>except for</b> the <b>High Priest, who does not raise his hands above the frontplate</b> on his forehead, as the name of God is written on the frontplate. <b>Rabbi Yehuda says: Even</b> the <b>High Priest</b> would <b>raise his hands above the frontplate</b> while reciting the Priestly Benediction in the Temple, <b>as it is stated</b> with regard to the Priestly Benediction recited by Aaron the High Priest: <b>“And Aaron lifted his hands toward the people and blessed them”</b> (Leviticus 9:22).",
+            "The High Priest is entitled to sacrifice any offering brought to the Temple, at his discretion. <b>When the High Priest wishes to burn</b> the limbs of the daily offering and the accompanying meal offering, he <b>would ascend the ramp</b> to the altar, <b>and the deputy</b> High Priest would walk <b>to his right.</b> When he <b>reached half</b> the height of <b>the ramp, the Deputy</b> would <b>hold his right</b> hand <b>and take him up</b> to the altar at the top of the ramp. <b>And the first</b> of the nine priests who took the limbs up to the altar <b>handed</b> the High Priest <b>the head and the hind leg</b> of the offering, <b>and</b> the High Priest <b>placed his hands upon them and</b> then <b>threw them</b> onto the altar fire. Next <b>the second</b> of the nine priests <b>handed the two forelegs</b> of the offering <b>to the first</b> priest. He <b>gave them to the High Priest,</b> who <b>placed his hands upon them and</b> then <b>threw them</b> onto the altar fire. At that point, <b>the second</b> priest <b>slipped away and left. And</b> in <b>that</b> manner the priests <b>would hand</b> the High Priest <b>the rest of all the limbs, and he</b> would <b>place his hands upon them and</b> then <b>throw them</b> onto the altar fire. <b>And when he wishes, he places his hands and others throw</b> the limbs onto the fire. When the High Priest, who was at the top of the ramp on the south side of the altar, <b>came to circle the altar</b> to reach the southwestern corner, where he would pour the libation of wine, <b>from where does he begin?</b> He begins <b>from the southeastern corner</b> and continues to the <b>northeastern</b> corner, then to the <b>northwestern</b> corner, and ultimately reaches the <b>southwestern</b> corner. At that point, the priests <b>gave him wine to pour.</b> <b>The Deputy stands</b> at the High Priest’s side <b>at the corner</b> of the altar <b>and the cloths</b> are <b>in his hand,</b> so that he can wave them to signal to the Levites to begin singing when the High Priest pours the libation. <b>Two priests stand at the</b> marble <b>table of the fats,</b> where the limbs and fats were placed before being taken to the altar, <b>and</b> there were <b>two</b> silver <b>trumpets in their hands.</b> These two priests <b>sounded a <i>tekia</i>,</b> a long continuous blast; they then <b>sounded a <i>terua</i>,</b> a series of staccato blasts; <b>and</b> lastly they <b>sounded</b> another <b><i>tekia</i></b> to alert the Levites to prepare to recite the psalm. The priests with the trumpets <b>came and stood near ben Arza,</b> the title given to the person who was tasked with striking the cymbals, <b>one to his right and one to his left.</b> Then the High Priest <b>stooped to pour</b> the libation, <b>and the Deputy waved the cloths, and ben Arza struck the cymbals, and the Levites recited the psalm</b> of that day of the week. Each psalm was divided into three sections. Whenever the Levites <b>reached the</b> end of one <b>section</b> of the psalm, the priests <b>sounded a <i>tekia</i>, and the people</b> in the courtyard <b>prostrated</b> themselves. <b>At</b> the end of <b>each section</b> there was <b>a <i>tekia</i>, and for every <i>tekia</i></b> there was <b>a prostration. That is the procedure for</b> the sacrifice of <b>the daily offering in the service of the House of our God; may it be</b> His <b>will that it will be speedily rebuilt in our day, amen.</b>",
+            "The following is a list of each daily <b>psalm that the Levites would recite in the Temple. On the first day</b> of the week <b>they would recite</b> the psalm beginning: “A psalm of David. <b>The earth is the Lord’s and all it contains, the world and all who live in it”</b> (Psalms, chapter 24). <b>On the second</b> day <b>they would recite</b> the psalm beginning: “A song; a psalm of the sons of Korah. <b>Great is the Lord and highly to be praised in the city of God, on His sacred mountain”</b> (Psalms, chapter 48). <b>On the third</b> day <b>they would recite</b> the psalm beginning: “A psalm of Asaph. <b>God stands in the divine assembly; among the judges He delivers judgment”</b> (Psalms, chapter 82). <b>On the fourth</b> day <b>they would recite</b> the psalm beginning: <b>“O Lord God, to Whom vengeance belongs, God to Whom vengeance belongs, shine forth”</b> (Psalms, chapter 94). <b>On the fifth</b> day <b>they would recite</b> the psalm beginning: “For the leader; upon the Gittith, a psalm of Asaph. <b>Sing for joy to God, our strength; shout aloud to the God of Jacob”</b> (Psalms, chapter 81). <b>On the sixth</b> day <b>they would recite</b> the psalm beginning: <b>“The Lord reigns: He is robed in majesty; the Lord is robed,</b> girded with strength” (Psalms, chapter 93). <b>On Shabbat they would recite</b> the psalm beginning: <b>“A psalm, a song for Shabbat day”</b> (Psalms, chapter 92). This is interpreted as <b>a psalm, a song for the future, for the day that will be entirely Shabbat and rest for everlasting life.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/English/merged.json

@@ -0,0 +1,71 @@
+{
+    "title": "Mishnah Tamid",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Tamid",
+    "text": [
+        [
+            "<b>The priests</b> would <b>keep watch in three places in the Temple</b> courtyard, in honor of the Temple, like guards in royal courtyards: <b>In the Chamber of Avtinas,</b> which is the Chamber where the incense was prepared, <b>and</b> on the two sides of the northern section of the courtyard: <b>In the Chamber of the Spark,</b> where there was a small, perpetual fire, from which the fire of the altar would be lit if it went out; <b>and in the Chamber of the Hearth,</b> where there was also a fire, by which the priests would warm themselves when it was cold. <b>In the Chamber of Avtinas and in the Chamber of the Spark there were upper stories,</b> and <b>the young</b> priests, who were not yet eligible to serve in the Temple, would <b>keep watch there.</b> In <b>the Chamber of the Hearth,</b> there was no upper story, as its ceiling was round like <b>a cupola. And it was a large hall, surrounded</b> by <b>rows of stone</b> that protruded from the walls and that served as benches. <b>The elders of the patrilineal</b> priestly <b>family</b> that would serve in the Temple the following day would <b>sleep there, and the keys to the</b> Temple <b>courtyard</b> were <b>in their possession.</b> The <b>young men of the priesthood,</b> who were old enough to serve in the Temple, would also sleep in the Chamber of the Hearth. They would not sleep on benches, but instead <b>each</b> of the priests would sleep with <b>his garment on the ground.</b> Furthermore, <b>they would not sleep</b> dressed <b>in the sacred vestments; rather, they would remove</b> them and fold them up. <b>And</b> then <b>they</b> would <b>place</b> their vestments on the floor <b>beneath their heads, and cover themselves with their own</b> non-sacred <b>garments.</b> If <b>a seminal emission befell one of</b> the priests, rendering him ritually impure and unfit for service, <b>he would leave</b> the Chamber of the Hearth, <b>and he would walk</b> <b>through the circuitous passage that extended beneath the Temple,</b> as he could not pass through the Temple courtyard, due to his impurity. <b>And</b> there were <b>lamps burning on this</b> side <b>and on that</b> side of the passage. He would walk through the passage <b>until he reached the Chamber of Immersion. And there was a fire</b> burning <b>there</b> to warm the priests after they had immersed, <b>and</b> also <b>a bathroom of honor,</b> so that the priests could urinate before immersion. <b>This was</b> the manifestation of <b>its honor:</b> If one <b>found</b> the door <b>closed,</b> he would <b>know that there was a person there,</b> and he would wait for him to exit before entering. If one found the door <b>open, it was known that there was no person there,</b> and he could enter. In this manner, the one using it was afforded privacy. After the priest <b>descended and immersed</b> in the ritual bath, he <b>ascended and dried himself</b> with a towel, <b>and warmed himself opposite the fire. He</b> then <b>came</b> back to the Chamber of the Hearth <b>and sat with his brethren the priests until</b> dawn, when the <b>gates</b> of the Temple courtyard <b>would be opened.</b> He would then <b>leave</b> the Temple <b>and go on his</b> way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.",
+            "The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, <b>whoever wants to remove</b> the ashes <b>from the altar rises early and immerses</b> himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse <b>before the appointed</b> priest <b>arrives,</b> as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. <b>And at what time does the appointed</b> priest <b>arrive? The times</b> of his arrival <b>are not all the same.</b> There are <b>times that he comes at the call of the rooster [<i>hagever</i>], or</b> he might come at <b>an adjacent</b> time, either <b>before</b> the call of the rooster <b>or after it.</b> <b>The appointed</b> priest <b>arrived</b> at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, <b>and he knocked</b> on the gate <b>to</b> alert <b>them</b> to open the gate for him. <b>And</b> when <b>they opened</b> the gate <b>for him, he said to them: Whoever immersed</b> in the ritual bath <b>may come and participate in the lottery. They</b> then <b>conducted the lottery,</b> and <b>whoever won</b> that lottery <b>won</b> the privilege to perform the rite of the removal of the ashes.",
+            "At some time near dawn the appointed priest <b>took the key</b> that was kept beneath a marble tablet set in the floor of the Chamber of the Hearth <b>and opened</b> with it <b>the wicket [<i>hapishpesh</i>]</b> in the gate of the Chamber of the Hearth. <b>And he entered</b> through the wicket <b>from the Chamber of the Hearth to the</b> Temple <b>courtyard; and the priests</b> of the patrilineal family <b>entered after him, and two torches of fire</b> were <b>in their hands,</b> to light the way. The priests <b>divided into two groups; these</b> priests would <b>walk along the portico</b> that surrounded the Temple courtyard, starting in the <b>direction of east, and those</b> priests would <b>walk along the portico</b> starting in the <b>direction</b> of <b>west.</b>The priests would ensure that all the service vessels were in place, ready for use in the daily service. Both groups <b>would continue inspecting</b> the vessels <b>until they reached the place</b> where the Chamber of <b>the Preparer of the</b> High Priest’s daily <b>Griddle-Cake</b> Offering was located. When <b>they reached</b> that place, <b>these</b> priests <b>and those</b> priests <b>said</b> to each other: It is <b>well; all is well,</b> and all the vessels are in place. <b>They</b> then <b>set the preparer of</b> the <b>griddle-cake</b> offering <b>to prepare</b> the <b>griddle-cake</b> offering.",
+            "The priest <b>who won</b> the lottery <b>to remove</b> the ashes <b>from the altar shall</b> then <b>remove</b> the ashes. <b>And</b> the other priests <b>say</b> to him: <b>Be careful that you do not touch the vessel</b> with which you perform the rite <b>until you sanctify your hands and your feet from the Basin,</b> as a priest may not perform any service in the Temple before sanctifying his hands and feet. The priests would continue their reminders: <b>The coal pan</b> with which the ashes are removed <b>is placed in</b> the <b>corner between the ramp and the altar, on the western</b> side <b>of</b> the <b>ramp.</b> <b>No person would enter with</b> the priest who was removing the ashes, as it was permitted to enter the area between the Entrance Hall of the Sanctuary and the altar only when performing the Temple service. <b>And</b> there was <b>no lamp in his hand</b> when he went to fetch the coal pan. <b>Rather, he would walk by the light of the arrangement</b> of wood on the altar, upon which the portions of the offerings sacrificed the previous day were burned during the night. The other priests <b>would not see him,</b> as the altar hid him from their sight, <b>nor could they hear the sound of his</b> steps. They were therefore unaware of his progress <b>until they heard</b> the <b>sound of the wood that ben Katin crafted</b> into <b>a mechanism [<i>mukhani</i>]</b> of pulleys that was used <b>to</b> sink <b>the Basin</b> into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, <b>they said</b> to each other: <b>The time</b> for sanctifying hands and feet <b>has come.</b> The priest <b>sanctified his hands and his feet</b> with water <b>from the Basin</b> after he raised it. <b>He</b> then <b>took the silver coal pan</b> from the corner between the ramp and the altar, <b>and ascended to the top of the altar.</b> The priest <b>cleared the</b> upper layer of <b>coals to this side</b> and to that side and <b>scooped</b> into the coal pan <b>the inner</b> coals that were completely <b>consumed.</b> He then <b>descended</b> the ramp. When <b>he reached the floor,</b> in the southeast of the Temple courtyard, <b>he turned his face toward the north. He</b> would <b>walk along the east</b> side <b>of the ramp</b> toward the south side of the altar, walking a distance of <b>about ten cubits</b> from the bottom of the ramp, which was twenty cubits from the altar. <b>He</b> then <b>heaped the coals upon the floor</b> in a location <b>three handbreadths distant from the ramp,</b> in the <b>place where</b> the priests would <b>place the crop of the bird</b> burnt offering, <b>the ashes</b> removed <b>from the inner,</b> golden <b>altar, and the ashes</b> removed <b>from the Candelabrum.</b>"
+        ],
+        [
+            "The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: <b>The brethren</b> of the priest who removed the ashes, i.e., the other members of the patrilineal family, <b>saw that he had descended</b> from the altar with the coal pan, <b>and they</b> would <b>run and come</b> to the Basin. <b>They made haste and sanctified their hands and their feet with</b> the water in <b>the Basin,</b> and then <b>they took the shovels and the forks and ascended</b> with them <b>to the top of the altar.</b> The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed. With regard to <b>the limbs</b> of burnt offerings <b>and the fats</b> of other offerings <b>that had not been consumed</b> and burned to ashes during the time <b>from the</b> previous <b>evening,</b> the priests would <b>clear them to the sides of the altar. If</b> the remaining limbs and fats were so abundant that the <b>sides</b> of the altar were <b>unable to hold</b> them, the priests would <b>arrange them on the ramp, opposite the surrounding ledge</b> of the altar.",
+            "The priests then <b>began raising the ashes onto</b> the <b>circular heap</b> upon which the ashes were piled. The <b>circular heap was in the middle of the altar. Sometimes there was</b> as much <b>as three hundred <i>kor</i></b> of ashes <b>upon it.</b> When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. <b>But during the Festivals they would not remove the ashes</b> from the altar, <b>as</b> the ashes <b>were</b> considered <b>an adornment to the altar,</b> since they were a sign of the great number of offerings that were sacrificed on it. <b>In all the days</b> of the altar, even when there was an abundance of ashes upon it, <b>the priest</b> tasked with removing the ashes from the circular heap <b>was never indolent in removing the ashes.</b>",
+            "After the ashes were cleared to the middle of the altar, the priests <b>began raising logs</b> onto the altar in order <b>to assemble the arrangement</b> of wood on which the offerings were burned. The <i>tanna</i> asks: <b>And is</b> wood from <b>all the trees fit for the arrangement?</b> The <i>tanna</i> replies: Wood from <b>all the trees is fit for the arrangement, except for</b> wood <b>from</b> the <b>vine and from</b> the <b>olive</b> tree, <b>but</b> the priests <b>were accustomed</b> to assemble the arrangement <b>with</b> wood from <b>these</b> trees: <b>With young branches of</b> the <b>fig</b> tree, <b>of</b> the <b>nut</b> tree, <b>and of pinewood.</b>",
+            "The priest who removed the ashes then <b>assembled the large arrangement</b> of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled <b>on the eastern</b> side of the altar, <b>and its opening</b> was <b>on the eastern</b> side of the altar, <b>and the inner end of</b> the <b>logs would touch the circular heap</b> of ashes. <b>And there was space between the logs,</b> in which the priests placed twigs, <b>as they would ignite the kindling [<i>ha’alita</i>] from there,</b> so that the fire would spread to the logs.",
+            "The priests <b>selected from</b> among the logs that were <b>there fine</b> logs from <b>fig trees,</b> as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then <b>assembled the second arrangement</b> of wood, from which the coals were taken to the golden altar in the Sanctuary <b>for</b> the burning of <b>the incense.</b> The second arrangement was assembled <b>next to the southwestern</b> corner of the altar and was <b>removed from the corner toward the north</b> side of the altar by a distance of <b>four cubits.</b> The second arrangement was assembled <b>of</b> an amount of wood <b>estimated</b> to produce <b>five <i>se’a</i> of coals. And on Shabbat,</b> it was assembled <b>of</b> an amount of wood <b>estimated</b> to produce <b>eight <i>se’a</i> of coals, as there</b> the priests <b>would place</b> the <b>two bowls of frankincense that</b> accompanied <b>the shewbread</b> and that were burned on the altar on Shabbat. With regard to <b>the limbs and the fats that were not consumed</b> during the time <b>from the</b> previous <b>evening,</b> the priests would <b>return them to the</b> large <b>arrangement</b> to be burned. <b>And</b> the priests <b>kindled</b> those <b>two arrangements with fire</b> and <b>descended</b> from the altar. <b>And they</b> then <b>came to the Chamber of Hewn Stone,</b> where they would conduct the second lottery in order to determine who would perform the subsequent rites."
+        ],
+        [
+            "Four lotteries were conducted in the Temple each day in order to determine which priests would perform which of the Temple rites. After describing the first of the lotteries, for removal of the ashes, the <i>tanna</i> describes the second lottery. <b>The</b> priest <b>appointed</b> to oversee the lotteries <b>said to</b> the priests: <b>Come and participate in the lottery</b> to determine <b>who is the</b> priest <b>who</b> will <b>slaughter</b> the daily offering; <b>and who</b> is the priest <b>who</b> will <b>sprinkle</b> its blood; and <b>who</b> will <b>remove the ashes from the inner,</b> golden <b>altar;</b> and <b>who</b> will <b>remove the ashes from the Candelabrum;</b> and <b>who</b> will <b>take</b> the <b>limbs</b> of the daily offering <b>up to the ramp</b> to be burned afterward. The limbs of the daily offering taken up to the ramp were divided among the priests in the following manner: One priest took <b>the head and the right</b> hind <b>leg</b> up to the altar; <b>and</b> a second took <b>the two forelegs;</b> a third <b>the haunch,</b> including the lower spine and the tail, <b>and the left</b> hind <b>leg;</b> a fourth <b>the breast and the cud,</b> i.e., the neck and appended internal organs, including the windpipe, liver, and heart; <b>and</b> a fifth <b>the two flanks;</b> a sixth <b>the innards; and</b> a seventh <b>the fine flour</b> from the accompanying meal offering; <b>and</b> an eighth <b>the griddle-cake</b> offering; <b>and</b> a ninth <b>the wine</b> for the libation. They <b>conducted the lottery</b> to determine the thirteen tasks, i.e., slaughtering, carrying the nine items or pairs of items, sprinkling the blood, removing the ashes from the inner altar, and removing the ashes from the Candelabrum. <b>And whoever won</b> that lottery <b>won</b> the right to perform the slaughter, and the twelve priests standing to his right won the other privileges. ",
+            "The appointed one <b>said to</b> the priests: <b>Go out and observe if</b> it is day and <b>the time for slaughter</b> has <b>arrived. If</b> the time has <b>arrived, the observer says: There is light. Matya ben Shmuel says</b> that the appointed priest phrased his question differently, saying: <b>Is the entire eastern sky illuminated as far as Hebron? And</b> the observer <b>says: Yes.</b>",
+            "The appointed priest <b>said to</b> the priests: <b>Go out and bring</b> me <b>a lamb from the Chamber of the Lambs,</b> where lambs that had been examined and found to be unblemished were kept. <b>And the Chamber of the Lambs is located in the northwestern corner</b> of the building of the Chamber of the Hearth. <b>There were four chambers there,</b> in that building: <b>One</b> was <b>the Chamber of the Lambs; and one</b> was <b>the Chamber of the Seals,</b> located in the northeastern corner, where the priest stored receipts given to those seeking to purchase animal offerings; <b>and one</b> was <b>the Chamber of the Hearth,</b> where there was a fire burning to warm the priests; <b>and</b> the last <b>one</b> was <b>the chamber in which</b> the priests <b>prepared the shewbread.</b>",
+            "The priests <b>entered the Chamber of the Vessels,</b> where the service vessels required for the daily Temple service were stored. They <b>took out from there ninety-three silver vessels and gold vessels. They</b> then <b>gave</b> the lamb selected for <b>the daily offering</b> water <b>to drink in a cup</b> <b>of gold. Although</b> the lamb <b>was examined</b> and deemed unblemished earlier <b>in the evening,</b> the priests <b>examine it</b> now <b>by the light of the torches.</b>",
+            "The priest <b>who won</b> the lottery <b>to</b> slaughter <b>the daily offering pulled</b> the lamb, <b>and</b> he would <b>go to the slaughterhouse</b> to slaughter it as the daily offering. <b>And</b> the priests <b>who won</b> the right <b>to</b> take <b>the limbs</b> up to the ramp would <b>go with him. The slaughterhouse was to the north of the altar. Adjacent to it</b> there were <b>eight low</b> stone <b>pillars. And cedarwood squares</b> were affixed <b>upon them, and iron hooks were fixed in</b> the wooden squares. <b>And</b> there were <b>three rows</b> of hooks <b>on each and every one</b> of those wooden squares, <b>upon which</b> the priests would <b>suspend</b> the animal after it was slaughtered. <b>And they</b> would <b>flay</b> the animal’s hide <b>onto marble tables that</b> were positioned <b>between the pillars.</b>",
+            "The priests <b>who won</b> the privilege <b>of the removal of ash from the inner altar and of the removal of ash from the Candelabrum would precede</b> the other priests <b>and</b> would hold <b>four vessels in their hands: The basket, and the jug, and</b> the <b>two keys. The basket is similar to</b> a large <b>gold</b> vessel with a capacity of <b>three <i>kav</i> [<i>letarkav</i>],</b> but it <b>holds</b> only <b>two and a half <i>kav</i>. And the jug is similar to a large flask [<i>lekitton</i>] of gold. And</b> as for the <b>two keys,</b> with <b>one</b> of them the priest <b>would lower his arm to his armpit</b> through a small opening in the door and open the lock that was at the bottom of the door on the inside, and he would pass through that door into a compartment. <b>And</b> the other <b>one</b> is the key with <b>which</b> the priest <b>opened</b> the lock on the inner door of the compartment, through which he entered the Sanctuary, and that lock he opened <b>directly.</b>",
+            "The priest <b>came to the northern wicket. There were two wickets for the large gate, one in the northern</b> part of the gate <b>and one in the southern</b> part. Through the wicket <b>that was in the southern</b> part, <b>no person entered. In its regard,</b> the wicket’s status <b>is clarified by</b> the prophet <b>Ezekiel, as it is stated:</b> “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. <b>And the Lord said unto me: This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut”</b> (Ezekiel 44:1–2). The priest <b>took the key, opened the wicket</b> north of the gate, <b>and entered the compartment.</b> He went <b>from the compartment to the Sanctuary</b> and continued <b>until</b> he would <b>reach the large gate.</b> Once <b>he reached the large gate,</b> which was locked from the inside, <b>he moved the bolt and the locks</b> fixing the bolt in place <b>and opened</b> the gate. The priest <b>who slaughters</b> the daily offering <b>would not slaughter</b> the animal <b>until he</b> would <b>hear that the large gate</b> had been <b>opened.</b>",
+            "<b>From Jericho</b> the people <b>would hear</b> the <b>sound</b> indicating <b>that the large gate</b> had been <b>opened. From Jericho</b> the people <b>would hear</b> the <b>sound</b> produced in the Temple by the instrument that had the form of <b>a shovel. <b>From Jericho</b> the people <b>would hear the sound of the wood that ben Katin crafted</b> into <b>a mechanism</b> of pulleys <b>for the Basin. <b>From Jericho</b> the people <b>would hear the voice of Gevini</b> the Temple <b>crier,</b> who would proclaim in the Temple each day: Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. <b>From Jericho</b> the people <b>would hear the sound of the flute</b> that was played in the Temple twelve days each year. <b>From Jericho</b> the people <b>would hear the sound of</b> ben Arza clashing <b>the cymbals</b> in the Temple. From Jericho</b> the people <b>would hear the sound of the song</b> of the Levites in the Temple. <b>From Jericho</b> the people <b>would hear the sound of the shofar</b> that was sounded several times each day in the Temple. <b>And some say</b> that in Jericho the people would hear <b>even the voice of the High Priest at the moment that he mentioned the</b> ineffable <b>name</b> of God <b>on Yom Kippur.</b> <b>From Jericho</b> the people <b>would smell the fragrance</b> emanating from <b>the preparation of the incense</b> in the Temple. <b>Rabbi Elazar ben Diglai said: There were goats</b> belonging <b>to my father</b> that grazed <b>in the cities of Mikhvar,</b> located at a distance from Jerusalem, <b>and they would sneeze from the fragrance of the preparation of the incense</b> that they smelled. </b>",
+            "The priest <b>who won</b> the right <b>of the removal of ash from the inner altar entered</b> through the Sanctuary gate, <b>and</b> he <b>took the basket</b> with him <b>and placed it before him</b> on the floor between him and the altar. <b>And</b> he <b>would take handfuls</b> of ashes from upon the altar <b>and place</b> them <b>in</b> the basket. <b>Ultimately,</b> when only a small amount of ashes remained on the altar, <b>the priest swept the rest into</b> the basket, <b>and placed</b> the basket back on the Sanctuary floor, <b>and emerged</b> from the Sanctuary. The priest <b>who won</b> the right <b>of the removal of ash from the Candelabrum entered</b> the Sanctuary. <b>And</b> if <b>he found</b> in the Candelabrum the <b>two easternmost lamps</b>, the second of which is called the <b>western</b> lamp, still <b>burning,</b> he would first <b>remove the ashes</b> and the burned wicks <b>from the rest</b> of the lamps and place them in the jug, and place new wicks and oil in those lamps. <b>And</b> he would <b>leave these</b> two lamps <b>burning in their</b> own <b>place.</b> If <b>he found that</b> the two easternmost lamps <b>were extinguished,</b> he would <b>remove the ashes</b> and the burned wicks from <b>them and kindle them from the</b> lamps that were still <b>burning.</b> If none were still burning, he would kindle them from the fire on the outer altar. <b>And afterward,</b> the priest would <b>remove the ashes</b> and the wicks <b>from the rest</b> of the lamps. <b>And there was a stone in front of the Candelabrum and in it there</b> were <b>three stairs upon which</b> the <b>priest</b> would <b>stand and prepare the lamps</b> for kindling. Since the Candelabrum was eighteen handbreadths high, it was necessary for the priest to stand on an elevated surface to reach the lamps. <b>And</b> after he placed the ashes and the wicks from the five westernmost lamps in the jug, he would <b>place the jug on</b> the <b>second stair</b> of that stone, <b>and</b> then he <b>emerged</b> from the Sanctuary. When the priest later returned to prepare the two easternmost lamps for kindling, he would remove the jug with the ashes from the Candelabrum, and together with the priest removing the basket with the ashes from the inner altar would pour the ashes from the jug and the basket at the side of the altar. "
+        ],
+        [
+            "In preparing the lamb of the daily offering for sacrifice, the priests <b>would not tie the lamb</b> by fastening all four of its legs together; <b>rather, they would bind it</b> by fastening each hind leg to the corresponding foreleg. The priests <b>who won</b> the right <b>to</b> take <b>the limbs</b> up to the ramp would <b>hold</b> the lamb in place while it was being slaughtered. <b>And this was</b> the manner of <b>its binding:</b> The animal would be stood in the northern part of the courtyard while <b>its head</b> would be directed <b>to the south,</b> toward the altar, <b>and its face</b> would be turned <b>to the west,</b> toward the Sanctuary. <b>And the slaughterer</b> would <b>stand to</b> the <b>east</b> of the animal, <b>and his face</b> would be <b>to the west.</b> Twenty-four rings were affixed to the courtyard floor north of the altar, designated for placement of the animal’s neck during its slaughter. The daily offering <b>of the morning was slaughtered at the northwest corner</b> of the altar, <b>at</b> the <b>second ring.</b> The daily offering <b>of the afternoon was slaughtered at the northeast corner</b> of the altar, <b>at</b> the <b>second ring.</b> After <b>the slaughterer has slaughtered</b> the lamb <b>and the receiver has received</b> its blood in a vessel to sprinkle on the altar, the priest <b>comes to</b> the <b>northeast corner</b> of the altar <b>and places</b> the first sprinkling in such a manner that the blood will reach the <b>eastern</b> and <b>northern</b> sides of the altar. Next, the priest comes to the <b>southwest</b> corner of the altar <b>and places</b> a second sprinkling in a manner such that the blood will reach the <b>western</b> and <b>southern</b> sides of the altar. With regard to <b>the remainder of the blood,</b> the priest <b>would pour</b> it <b>at</b> the <b>southern base</b> of the altar, at its southwest corner.",
+            "When the priest flayed the hide of the daily offering after its slaughter, <b>he would not break the</b> animal’s <b>leg</b> in the typical manner of flaying an animal; <b>rather, he punctures</b> the leg <b>from within</b> each <b>knee</b> of the hind leg <b>and suspends</b> the animal <b>by</b> placing these holes on two hooks, in order to flay the animal’s hide. The priest began <b>flaying</b> from the top of the inverted animal, <b>descending until</b> he would <b>reach</b> the hide <b>of the breast.</b> Once <b>he reached the breast, he severed the</b> lamb’s <b>head and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. Next <b>he severed the</b> four <b>legs</b> below the knee <b>and gave them to</b> the priest <b>who won</b> the right to take <b>them</b> up to the ramp. <b>He completed the flaying</b> of the remaining hide from the breast down, and then the priest <b>cut the heart and drained its blood.</b> Next the priest <b>severed</b> the remaining upper parts of <b>the forelegs and gave them to</b> the priest <b>who won</b> the right to take <b>them</b> up to the ramp. Afterward <b>he moved up to</b> the remaining upper part of <b>the right</b> hind <b>leg, severed it, and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp; <b>and</b> the animal’s <b>two testicles</b> were cut along <b>with</b> the right leg, leaving the animal suspended by its left hind leg. Then the priest <b>tore</b> open the animal’s midsection, <b>resulting</b> in the innards of <b>the entire</b> animal being <b>exposed before him.</b> <b>He took the fats and placed</b> them <b>on the place of slaughter</b> on <b>the</b> animal’s <b>head above</b> it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest <b>took the innards and gave them to</b> the priest <b>who won</b> the right to take <b>them</b> up to the ramp, in order <b>to rinse them</b> first. <b>And</b> with regard to <b>the stomach,</b> in which there is a significant amount of waste, the priests would <b>rinse it in the rinsing site</b> located in the south of the courtyard, east of the Gate of the Water, <b>and they rinsed it as much it required. And</b> with regard to <b>the innards,</b> the priests would <b>rinse them three times at a minimum, on</b> the <b>marble tables that</b> were positioned <b>between the pillars</b> in the slaughterhouse.",
+            "The priest then <b>took the knife and separated the lung from the liver, and</b> the <b>finger-</b>like protrusion from the lower edge <b>of the liver,</b> also known as the lobe of the liver, <b>from the liver. And</b> he <b>would not move</b> any one of the organs <b>from its place.</b> He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would <b>puncture</b> around <b>the breast,</b> separating it from the flanks and the ribs, <b>and</b> he <b>gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. He then <b>moved up to the right flank</b> and <b>would cut</b> it and separate it from the animal’s body. <b>And</b> he would continue to cut, <b>descending until</b> he would reach <b>the spinal column, and</b> the priest <b>would not touch the spinal column,</b> leaving the spine intact and attached to the left flank. He would continue cutting <b>until he reached</b> the space <b>between the two narrow ribs</b> near the neck, leaving them in place. The priest <b>cut</b> the right flank, separating it from the body of the animal, <b>and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. <b>And the liver</b> was <b>suspended from it.</b> The priest then <b>came to the cud. He left</b> attached <b>to it,</b> in their entirety, the <b>two</b> narrow <b>ribs from here,</b> the right side, <b>and</b> the <b>two</b> narrow <b>ribs from there,</b> the left side. <b>He cut</b> the cud <b>and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp; and <b>the windpipe, the heart, and the lung</b> were <b>suspended from it.</b> <b>He came to</b> cut <b>the left flank</b> of the body and <b>left</b> attached <b>to it two narrow ribs above,</b> near the haunch, as the animal was suspended upside down, <b>and two narrow ribs below,</b> near the cud. <b>And he</b> also <b>did that with its counterpart,</b> the right flank, <b>resulting</b> in <b>two</b> narrow ribs <b>in each</b> flank <b>above and two</b> narrow ribs <b>in each</b> flank <b>below.</b> <b>He cut</b> the left flank <b>and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp, <b>and the spinal column</b> was <b>with it, and the spleen</b> was <b>suspended from it. And</b> the left flank <b>was greater,</b> i.e., the larger of the two, because it included the spine, <b>but</b> they <b>referred</b> to <b>the right</b> flank as the <b>greater</b> one, <b>as</b> in addition to the flank itself, <b>the liver was suspended from it. He came to the haunch, cut it, and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. And <b>the tail, and the finger-</b>like protrusion <b>of the liver, and the two kidneys</b> were <b>with it. He took</b> the remaining upper part of <b>the left</b> hind <b>leg, cut it, and gave it to</b> the priest <b>who won</b> the right to take <b>it</b> up to the ramp. This <b>resulted</b> in <b>all of</b> the nine priests who won the rights to take the limbs up to the ramp <b>standing in line, and the limbs</b> were <b>in their hands.</b> <b>The first</b> priest stood <b>with the head and with the</b> right hind <b>leg</b> of the animal. Since it was more significant, <b>the head</b> was <b>in his right</b> hand, <b>and its nose</b> was turned <b>toward the</b> priest’s <b>arm. Its horns</b> were <b>between his fingers,</b> and <b>the place of its slaughter</b> was <b>above, and the fats were placed upon it,</b> to conceal the bloody place of slaughter. <b>The right</b> hind <b>leg</b> was <b>in his left</b> hand, <b>and</b> the outer <b>side</b> of the leg, from which <b>its hide</b> was flayed, rather than the side on which the incision was made, was facing <b>out. The second</b> priest stood <b>with</b> the <b>two forelegs.</b> He held the <b>right</b> foreleg <b>in his right</b> hand <b>and</b> the <b>left</b> foreleg <b>in his left</b> hand, <b>and</b> the outer <b>side</b> of the leg, from which <b>its hide</b> was flayed, was facing <b>out.</b> <b>The third</b> priest stood <b>with the haunch and the</b> left hind <b>leg.</b> He held <b>the haunch in his right</b> hand, <b>and the tail</b> was <b>hanging between his fingers, and the finger-</b>like protrusion <b>of the liver and the two kidneys</b> were <b>with it.</b> He held <b>the left</b> hind <b>leg in his left</b> hand, <b>and</b> the outer <b>side</b> of the leg, from which <b>its hide</b> was flayed, was facing <b>out. The fourth</b> priest stood <b>with the breast and with the cud,</b> with <b>the breast in his right</b> hand <b>and the cud in his left</b> hand, <b>and its</b> two <b>ribs</b> were attached to the cud <b>between his two fingers. The fifth</b> priest stood <b>with</b> the <b>two flanks;</b> the <b>right</b> flank was <b>in his right</b> hand <b>and</b> the <b>left</b> flank <b>in his left</b> hand, <b>and</b> the outer <b>side</b> was facing <b>out. The sixth</b> priest stood <b>with the innards, which</b> were <b>placed in a vessel, and</b> the <b>lower legs</b> were placed <b>atop them from above.</b> <b>The seventh</b> priest stood <b>with the fine flour</b> of the meal offering that accompanies the daily offering. <b>The eighth</b> priest stood <b>with the griddle-cake</b> offering sacrificed daily by the High Priest, half in the morning and half in the evening. <b>The ninth</b> priest stood <b>with the wine</b> for the libations that accompany the daily offering. The nine priests <b>went and placed</b> the items they were carrying on the area <b>from halfway</b> up <b>the ramp and below,</b> in the lower portion of the ramp, <b>on the west</b> side of the ramp, <b>and they salted</b> the limbs and the meal offering. <b>And they descended and came to the Chamber of Hewn Stone to recite</b> the morning <b><i>Shema</i></b> and the other texts that they would recite, as explained at the beginning of the next chapter."
+        ],
+        [
+            "After the priests completed laying the parts of the daily offering on the ramp, they went to the Chamber of Hewn Stone to recite <i>Shema</i>. <b>The appointed</b> priest who oversaw the lotteries in the Temple <b>said to</b> the priests: <b>Recite a single blessing</b> of the blessings that accompany <i>Shema</i>. <b>And</b> the members of the priestly watch <b>recited a blessing,</b> and then <b>they recited the Ten Commandments, <i>Shema</i></b> (see Deuteronomy 6:4–9), <b><i>VeHaya im Shamoa</i></b> (see Deuteronomy 11:13–21), and <b><i>VaYomer</i></b> (see Numbers 15:37–41), the standard formula of <i>Shema</i>. Additionally, <b>they blessed with the people three blessings.</b> These blessings were: <b>True and Firm,</b> the blessing of redemption recited after <i>Shema</i>; <b>and</b> the blessing of the Temple <b>service,</b> which is also a blessing recited in the <i>Amida</i> prayer; <b>and the Priestly Benediction,</b> recited in the form of a prayer, without the lifting of hands that usually accompanies that blessing (<i>Tosafot</i>). <b>And on Shabbat,</b> when the new priestly watch would begin its service, the priests would <b>add one blessing</b> recited <b>by the outgoing priestly watch,</b> that love, fraternity, peace, and friendship should exist among the priests of the incoming watch.",
+            "The appointed priest <b>said to them:</b> Let only those priests who are <b>new to</b> burning <b>the incense come and participate in the lottery</b> for the incense. <b>Whoever won</b> that lottery <b>won</b> the privilege to burn the incense. The appointed priest <b>said to them:</b> Those <b>new</b> priests, i.e., those who had never performed the service, together <b>with</b> those <b>old</b> priests, i.e., those who had already performed it, may <b>come and participate in the lottery</b> to determine <b>who takes the limbs from</b> the bottom half of <b>the ramp,</b> where they had been placed earlier, <b>up to the altar. Rabbi Eliezer ben Ya’akov says:</b> The priest <b>who takes the limbs up to the ramp is</b> the one who <b>takes them up</b> from the ramp and places them <b>upon the altar.</b>",
+            "The priests who did not win a lottery were still dressed in the priestly vestments that they were required to don when entering the lottery, so that if they won they would be prepared for immediate service. The appointed priest <b>handed over</b> these priests <b>to</b> the care of <b>the attendants [<i>laḥazanim</i>].</b> The attendants <b>would undress</b> these priests and remove <b>their garments, and they would leave only their trousers on them.</b> After the priests donned their non-sacred garments, they would remove the priestly trousers and don their non-sacred trousers. <b>And there were</b> four storage <b>compartments there</b> in the Temple for the storage of priestly vestments for each priestly watch, <b>and on</b> each of <b>them was written the use of the garment</b> stored there: Trousers, tunic, belt, and mitre.",
+            "The priest <b>who won</b> the lottery to burn <b>the incense would take the spoon</b> used for carrying the incense. <b>And the spoon</b> was <b>similar to</b> a large <b>gold vessel</b> that <b>held three <i>kav</i>, and the smaller vessel was</b> placed <b>inside</b> the spoon. The vessel was <b>filled to overflow</b> with <b>incense. And it had a cover</b> to prevent spillage of the incense, <b>and there was a type of cloth</b> placed <b>upon it from above,</b> to preserve the fragrance of the incense.",
+            "The priest <b>who won</b> the right <b>to</b> bring <b>the coal pan</b> with the coals from the outer altar to the incense altar in the Sanctuary <b>took the silver coal pan, ascended to the top of the</b> outer <b>altar, and cleared</b> the extinguished coals from the perimeter of the flame <b>to here</b> and to there. Then he <b>shoveled</b> four <i>kav</i> from the consumed inner coals, which were burned in the depths of the flame, into the coal pan. <b>He descended</b> from the altar <b>and emptied</b> the coals <b>into</b> the coal pan made <b>of gold. Approximately one <i>kav</i> of coals from it was</b> spilled and <b>scattered</b> on the courtyard floor, as the capacity of the gold pan was only three <i>kav</i>. <b>And</b> a priest <b>would sweep</b> the scattered coals <b>into</b> the Temple courtyard <b>drain</b> that passed through the courtyard to drain the waste outside the Temple. <b>And on Shabbat,</b> when it is prohibited to extinguish fire, the priest would not sweep the coals into the canal; rather, <b>he would overturn a <i>pesakhter</i> upon them. And</b> the <b><i>pesakhter</i> was a large vessel</b> that <b>held a half-kor. And</b> since the <i>pesakhter</i> was a very heavy vessel, <b>there were two chains on it,</b> to facilitate its standard use, removal of ashes from the altar: <b>One</b> chain with <b>which</b> a priest would <b>pull</b> the vessel filled with ashes <b>down</b> the ramp, <b>and one</b> chain <b>that</b> another priest <b>would grasp from above, so that</b> the vessel would <b>not roll</b> down the ramp and the ashes would not spill. <b>And</b> the <i>pesakhter</i> <b>would serve three purposes:</b> The priests would <b>overturn it upon</b> the <b>coals</b> that scattered in the Temple during the transfer from the silver to the gold coal pan on Shabbat, <b>and</b> they would overturn it <b>upon the</b> carcass of <b>a creeping animal</b> found in the Temple <b>on Shabbat, and</b> they would <b>take the ashes down from atop the altar in it.</b>",
+            "The priest with the spoonful of incense and the priest with the gold coal pan filled with coals <b>reached</b> the place <b>between the Entrance Hall</b> to the Sanctuary <b>and the</b> outer <b>altar,</b> on their way to the Sanctuary. <b>One</b> of them <b>took the shovel and threw it between the Entrance Hall and the</b> outer <b>altar. No person</b> could <b>hear the voice of another</b> speaking to him <b>in Jerusalem,</b> due <b>to</b> the <b>sound</b> generated by <b>the shovel.</b> <b>And</b> that sound <b>would serve three purposes:</b> Any <b>priest who hears its sound knows that his brethren the priests are entering to prostrate</b> themselves in the Sanctuary at that time, <b>and he</b> would <b>run and come</b> to prostrate himself with them. <b>And</b> any <b>Levite who hears its sound knows that his brethren the Levites are entering</b> the courtyard to stand on their platform <b>to recite the psalm</b> accompanying the libation, <b>and he</b> would <b>run and come</b> to sing with them. <b>And the head of the</b> non-priestly <b>watch,</b> which stands in the courtyard as the agents of the Jewish people, <b>would position the ritually impure</b> priests and singers <b>at the eastern gate</b> of the courtyard, to make it clear that those priests were not performing the Temple service due to their ritual impurity."
+        ],
+        [
+            "The priest with the panful of incense and the priest with the gold coal pan filled with coals <b>began ascending</b> the twelve <b>stairs of the Entrance Hall.</b> The priests <b>who won</b> the rights <b>of the removal of ash from the inner altar and</b> the removal of ash from <b>the Candelabrum would precede them,</b> to remove the vessels that remained in the Sanctuary. The priest <b>who won</b> the right <b>of the removal of ash from the inner altar entered</b> the Sanctuary <b>and took the basket</b> that he had left there after removing the ashes from the altar. <b>And</b> when he completed his tasks, he <b>prostrated</b> himself with his hands and feet spread <b>and emerged</b> from the Sanctuary. The priest <b>who won</b> the right <b>of the removal of ash from the Candelabrum entered</b> the Sanctuary, <b>and</b> if he <b>found</b> the <b>two western lamps,</b> i.e., the easternmost and the one immediately to its west, of the Candelabrum <b>burning,</b> he would <b>remove the ash from the easternmost</b> lamp and prepare it anew. <b>But</b> he would <b>leave burning the</b> lamp immediately <b>west</b> of the easternmost lamp, <b>as from</b> that lamp <b>he would kindle</b> the lamps of <b>the Candelabrum in the afternoon.</b> If <b>he found that</b> the lamp west of the easternmost lamp <b>was extinguished, he</b> would <b>remove the ashes and kindle it</b> from the fire on <b>the altar of the burnt offering.</b> He then <b>took the jug</b> in which he had placed the ashes and wicks of the Candelabrum <b>from</b> the <b>second stair</b> of the stone before the Candelabrum <b>and prostrated</b> himself <b>and emerged</b> from the Sanctuary.",
+            "The priest <b>who won</b> the right <b>to</b> bring <b>the coal pan</b> filled with coals to the inner altar for the burning of the incense first <b>piled the coals on the</b> inner <b>altar and</b> then <b>flattened them,</b> distributing them evenly on the altar <b>with the bottom of the coal pan. And</b> when he finished distributing the coals, he <b>prostrated</b> himself <b>and emerged</b> from the Sanctuary.",
+            "The priest <b>who won</b> the right <b>to</b> burn <b>the incense would take the smaller vessel</b> containing the incense <b>from within the spoon, and</b> would <b>give it to</b> a priest who is <b>his friend or his relative,</b> whom he designated to assist him, and enter the Sanctuary with him. If the incense <b>was scattered from</b> the smaller vessel <b>into</b> the spoon, the priest accompanying him would <b>give</b> the incense <b>to</b> the priest burning the incense <b>in his handfuls. And</b> the experienced priests would <b>teach</b> the priest burning the incense: <b>Be careful,</b> because if you are not careful <b>you might begin</b> scattering the incense on the side of the altar that is <b>before you;</b> rather, start scattering on the far side of the altar, <b>so</b> that <b>you will not be burned</b> by the burning incense when you are scattering it. The priest <b>began flattening it,</b> distributing the incense evenly on the coals on the altar, <b>and</b> when the Sanctuary would become filled with the smoke of the incense, he would <b>emerge</b> from the Sanctuary. The priest <b>burning</b> the incense <b>would not burn</b> it until <b>the appointed</b> priest would <b>say to him: Burn</b> the incense. <b>And if it was the High Priest</b> who was burning the incense, <b>the appointed</b> priest would <b>say to him</b> deferentially: <b>My master,</b> the <b>High Priest, burn</b> the incense. It is derived from the verse: “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out” (Leviticus 16:17), that no one may be standing between the Entrance Hall and the outer altar when the priest burns the incense. Therefore, <b>the people,</b> i.e., the priests, <b>left</b> that area. <b>And</b> the priest <b>burned</b> the incense on the inner altar <b>and prostrated</b> himself <b>and emerged</b> from the Sanctuary."
+        ],
+        [
+            "After the priests concluded sacrificing the daily morning offering, they would enter the Sanctuary to prostrate themselves. <b>On occasions when the High Priest</b> would <b>enter</b> the Sanctuary <b>to prostrate</b> himself, he would enter before the other priests. When the High Priest enters the Sanctuary, <b>three</b> priests <b>hold him</b> to assist him and support him, in order to distinguish the service of the High Priest from that of the other priests entering the Sanctuary. <b>One</b> priest held <b>his right</b> hand <b>and one</b> priest held <b>his left</b> hand, <b>and one</b> priest stood behind the High Priest, holding <b>onto</b> the two <b>precious</b> onyx <b>stones</b> located on the shoulders of the High Priest, on the ephod. <b>And once the appointed</b> priest <b>heard</b> the <b>sound</b> from the <b>feet of the High Priest,</b> produced by the bells attached to the bottom of his robe, he knew <b>that</b> the High Priest was <b>emerging</b> from the Sanctuary, and he <b>lifted the curtain</b> suspended at the opening of the Entrance Hall <b>for him,</b> to facilitate his exit. After the High Priest <b>entered and prostrated</b> himself <b>and emerged</b> from the Sanctuary, <b>his brethren the priests entered, prostrated</b> themselves, <b>and emerged</b> from the Sanctuary. ",
+            "After the priests emerged from the Sanctuary, <b>they came and stood on the</b> twelve <b>stairs</b> before <b>the Entrance Hall. The first</b> five priests <b>stood to</b> the <b>south</b> of <b>their brethren, the priests,</b> who had taken the limbs of the daily offering up to the altar. <b>And</b> those five priests had <b>five vessels in their hands: The basket</b> with the ashes from the inner altar was <b>in the hands of one</b> priest; <b>and the jug</b> with the ashes from the Candelabrum was <b>in the hands of one</b> priest; <b>and the coal pan</b> was <b>in the hands of one</b> priest; <b>and the</b> smaller <b>vessel,</b> the bowl that held the incense, was <b>in the hands of one</b> priest, who had burned the incense; <b>and</b> the <b>spoon and its cover</b> were <b>in the hands of one</b> priest, the friend or relative of the one who burned the incense. The priests placed their vessels on the ground <b>and</b> then <b>blessed the people,</b> reciting <b>one blessing.</b> The Priestly Benediction was recited outside the Temple as well, <b>but</b> in the Temple, it was recited differently, <b>as in</b> the rest of <b>the country</b> the priests would <b>recite it</b> as <b>three blessings,</b> and the listeners would answer amen after each blessing. <b>But in the Temple</b> they would recite it as <b>one blessing,</b> and the listeners would not respond to each blessing. Rather, at the conclusion of the entire Priestly Benediction they would answer: Blessed are You Lord, God of Israel, from everlasting to everlasting. <b>In the Temple,</b> the priests <b>would recite the name</b> of God <b>as it is written,</b> with the letters <i>yod</i>, <i>heh</i>, <i>vav</i>, <i>heh</i>, whereas <b>in</b> the rest of <b>the country</b> the priests would recite the name of God <b>by His appellation,</b> <i>alef</i>, <i>dalet</i>, <i>nun</i>, <i>yod</i>. Furthermore, <b>in</b> the rest of <b>the country,</b> while reciting the Priestly Benediction <b>the priests lift their hands opposite their shoulders, and in the Temple</b> they raise them <b>above their heads.</b> That is the <i>halakha</i> with regard to all priests in the Temple, <b>except for</b> the <b>High Priest, who does not raise his hands above the frontplate</b> on his forehead, as the name of God is written on the frontplate. <b>Rabbi Yehuda says: Even</b> the <b>High Priest</b> would <b>raise his hands above the frontplate</b> while reciting the Priestly Benediction in the Temple, <b>as it is stated</b> with regard to the Priestly Benediction recited by Aaron the High Priest: <b>“And Aaron lifted his hands toward the people and blessed them”</b> (Leviticus 9:22).",
+            "The High Priest is entitled to sacrifice any offering brought to the Temple, at his discretion. <b>When the High Priest wishes to burn</b> the limbs of the daily offering and the accompanying meal offering, he <b>would ascend the ramp</b> to the altar, <b>and the deputy</b> High Priest would walk <b>to his right.</b> When he <b>reached half</b> the height of <b>the ramp, the Deputy</b> would <b>hold his right</b> hand <b>and take him up</b> to the altar at the top of the ramp. <b>And the first</b> of the nine priests who took the limbs up to the altar <b>handed</b> the High Priest <b>the head and the hind leg</b> of the offering, <b>and</b> the High Priest <b>placed his hands upon them and</b> then <b>threw them</b> onto the altar fire. Next <b>the second</b> of the nine priests <b>handed the two forelegs</b> of the offering <b>to the first</b> priest. He <b>gave them to the High Priest,</b> who <b>placed his hands upon them and</b> then <b>threw them</b> onto the altar fire. At that point, <b>the second</b> priest <b>slipped away and left. And</b> in <b>that</b> manner the priests <b>would hand</b> the High Priest <b>the rest of all the limbs, and he</b> would <b>place his hands upon them and</b> then <b>throw them</b> onto the altar fire. <b>And when he wishes, he places his hands and others throw</b> the limbs onto the fire. When the High Priest, who was at the top of the ramp on the south side of the altar, <b>came to circle the altar</b> to reach the southwestern corner, where he would pour the libation of wine, <b>from where does he begin?</b> He begins <b>from the southeastern corner</b> and continues to the <b>northeastern</b> corner, then to the <b>northwestern</b> corner, and ultimately reaches the <b>southwestern</b> corner. At that point, the priests <b>gave him wine to pour.</b> <b>The Deputy stands</b> at the High Priest’s side <b>at the corner</b> of the altar <b>and the cloths</b> are <b>in his hand,</b> so that he can wave them to signal to the Levites to begin singing when the High Priest pours the libation. <b>Two priests stand at the</b> marble <b>table of the fats,</b> where the limbs and fats were placed before being taken to the altar, <b>and</b> there were <b>two</b> silver <b>trumpets in their hands.</b> These two priests <b>sounded a <i>tekia</i>,</b> a long continuous blast; they then <b>sounded a <i>terua</i>,</b> a series of staccato blasts; <b>and</b> lastly they <b>sounded</b> another <b><i>tekia</i></b> to alert the Levites to prepare to recite the psalm. The priests with the trumpets <b>came and stood near ben Arza,</b> the title given to the person who was tasked with striking the cymbals, <b>one to his right and one to his left.</b> Then the High Priest <b>stooped to pour</b> the libation, <b>and the Deputy waved the cloths, and ben Arza struck the cymbals, and the Levites recited the psalm</b> of that day of the week. Each psalm was divided into three sections. Whenever the Levites <b>reached the</b> end of one <b>section</b> of the psalm, the priests <b>sounded a <i>tekia</i>, and the people</b> in the courtyard <b>prostrated</b> themselves. <b>At</b> the end of <b>each section</b> there was <b>a <i>tekia</i>, and for every <i>tekia</i></b> there was <b>a prostration. That is the procedure for</b> the sacrifice of <b>the daily offering in the service of the House of our God; may it be</b> His <b>will that it will be speedily rebuilt in our day, amen.</b>",
+            "The following is a list of each daily <b>psalm that the Levites would recite in the Temple. On the first day</b> of the week <b>they would recite</b> the psalm beginning: “A psalm of David. <b>The earth is the Lord’s and all it contains, the world and all who live in it”</b> (Psalms, chapter 24). <b>On the second</b> day <b>they would recite</b> the psalm beginning: “A song; a psalm of the sons of Korah. <b>Great is the Lord and highly to be praised in the city of God, on His sacred mountain”</b> (Psalms, chapter 48). <b>On the third</b> day <b>they would recite</b> the psalm beginning: “A psalm of Asaph. <b>God stands in the divine assembly; among the judges He delivers judgment”</b> (Psalms, chapter 82). <b>On the fourth</b> day <b>they would recite</b> the psalm beginning: <b>“O Lord God, to Whom vengeance belongs, God to Whom vengeance belongs, shine forth”</b> (Psalms, chapter 94). <b>On the fifth</b> day <b>they would recite</b> the psalm beginning: “For the leader; upon the Gittith, a psalm of Asaph. <b>Sing for joy to God, our strength; shout aloud to the God of Jacob”</b> (Psalms, chapter 81). <b>On the sixth</b> day <b>they would recite</b> the psalm beginning: <b>“The Lord reigns: He is robed in majesty; the Lord is robed,</b> girded with strength” (Psalms, chapter 93). <b>On Shabbat they would recite</b> the psalm beginning: <b>“A psalm, a song for Shabbat day”</b> (Psalms, chapter 92). This is interpreted as <b>a psalm, a song for the future, for the day that will be entirely Shabbat and rest for everlasting life.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Tamid/Hebrew/merged.json

@@ -0,0 +1,71 @@
+{
+    "title": "Mishnah Tamid",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Tamid",
+    "text": [
+        [
+            "בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ. בְּבֵית אַבְטִינָס, בְּבֵית הַנִּיצוֹץ וּבְבֵית הַמּוֹקֵד. בֵּית אַבְטִינָס וּבֵית הַנִּיצוֹץ הָיוּ עֲלִיּוֹת, וְהָרוֹבִים שׁוֹמְרִים שָׁם. בֵּית הַמּוֹקֵד, כִּפָּה, וּבַיִת גָּדוֹל הָיָה, מֻקָּף רוֹבָדִים שֶׁל אֶבֶן, וְזִקְנֵי בֵית אָב יְשֵׁנִים שָׁם, וּמַפְתְּחוֹת הָעֲזָרָה בְּיָדָם. וּפִרְחֵי כְהֻנָּה אִישׁ כִּסְתּוֹ בָאָרֶץ. לֹא הָיוּ יְשֵׁנִים בְּבִגְדֵי קֹדֶשׁ, אֶלָּא פוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִים אוֹתָן תַּחַת רָאשֵׁיהֶן, וּמִתְכַּסִּין בִּכְסוּת עַצְמָן. אֵרַע קֶרִי לְאַחַד מֵהֶן, יוֹצֵא וְהוֹלֵךְ לוֹ בַּמְּסִבָּה הַהוֹלֶכֶת תַּחַת הַבִּירָה, וְהַנֵּרוֹת דּוֹלְקִין מִכָּאן וּמִכָּאן, עַד שֶׁהוּא מַגִּיעַ לְבֵית הַטְּבִילָה. וּמְדוּרָה הָיְתָה שָׁם, וּבֵית כִּסֵּא שֶׁל כָּבוֹד. וְזֶה הָיָה כְבוֹדוֹ, מְצָאוֹ נָעוּל, יוֹדֵעַ שֶׁיֶּשׁ שָׁם אָדָם. פָּתוּחַ, יוֹדֵעַ שֶׁאֵין שָׁם אָדָם. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג וְנִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. בָּא וְיָשַׁב לוֹ אֵצֶל אֶחָיו הַכֹּהֲנִים עַד שֶׁהַשְּׁעָרִים נִפְתָּחִים, יוֹצֵא וְהוֹלֵךְ לוֹ: \n",
+            "מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n",
+            "נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפָּשׁ, וְנִכְנַס מִבֵּית הַמּוֹקֵד לָעֲזָרָה, וְנִכְנְסוּ אַחֲרָיו וּשְׁתֵּי אֲבוּקוֹת שֶׁל אוּר בְּיָדָם. וְנֶחְלְקוּ לִשְׁתֵּי כִתּוֹת, אֵלּוּ הוֹלְכִים בָּאַכְסַדְרָא דֶּרֶךְ הַמִּזְרָח, וְאֵלּוּ הוֹלְכִים בָּאַכְסַדְרָא דֶּרֶךְ הַמַּעֲרָב. הָיוּ בוֹדְקִין וְהוֹלְכִין עַד שֶׁמַּגִּיעִין לִמְקוֹם בֵּית עוֹשֵׂי חֲבִתִּים. הִגִּיעוּ אֵלּוּ וָאֵלּוּ, אָמְרוּ שָׁלוֹם, הַכֹּל שָׁלוֹם. הֶעֱמִידוּ עוֹשֵׂי חֲבִתִּים לַעֲשׂוֹת חֲבִתִּים: \n",
+            "מִי שֶׁזָּכָה לִתְרֹם אֶת הַמִּזְבֵּחַ, הוּא יִתְרֹם אֶת הַמִּזְבֵּחַ, וְהֵם אוֹמְרִים לוֹ, הִזָּהֵר שֶׁמָּא תִגַּע בַּכְּלִי, עַד שֶׁתְּקַדֵּשׁ יָדֶיךָ וְרַגְלֶיךָ מִן הַכִּיּוֹר, וַהֲרֵי הַמַּחְתָּה נְתוּנָה בַמִּקְצוֹעַ בֵּין הַכֶּבֶשׁ לַמִּזְבֵּחַ, בְּמַעֲרָבוֹ שֶׁל כָּבֶשׁ. אֵין אָדָם נִכְנָס עִמּוֹ, וְלֹא נֵר בְּיָדוֹ, אֶלָּא מְהַלֵּךְ לְאוֹר הַמַּעֲרָכָה. לֹא הָיוּ רוֹאִין אוֹתוֹ וְלֹא שׁוֹמְעִין אֶת קוֹלוֹ, עַד שֶׁשּׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר, וְהֵן אוֹמְרִים הִגִּיעַ עֵת. קִדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר, נָטַל מַחְתַּת הַכֶּסֶף וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ, חָתָה מִן הַמְאֻכָּלוֹת הַפְּנִימִיּוֹת, וְיָרַד. הִגִּיעַ לָרִצְפָה, הָפַךְ פָּנָיו לַצָּפוֹן, הָלַךְ לְמִזְרָחוֹ שֶׁל כֶּבֶשׁ כְּעֶשֶׂר אַמּוֹת. צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הָרִצְפָה רָחוֹק מִן הַכֶּבֶשׁ שְׁלשָׁה טְפָחִים, מְקוֹם שֶׁנּוֹתְנִין מֻרְאוֹת הָעוֹף וְדִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה: \n"
+        ],
+        [
+            "רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ: \n",
+            "הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן: \n",
+            "הֵחֵלּוּ מַעֲלִין בְּגִזְרִין לְסַדֵּר אֵשׁ הַמַּעֲרָכָה. וְכִי כָל הָעֵצִים כְּשֵׁרִים לַמַּעֲרָכָה. הֵן, כָּל הָעֵצִים כְּשֵׁרִין לַמַּעֲרָכָה, חוּץ מִשֶּׁל זַיִת וְשֶׁל גֶּפֶן. אֲבָל בְּאֵלּוּ רְגִילִין, בְּמֻרְבִּיּוֹת שֶׁל תְּאֵנָה וְשֶׁל אֱגוֹז וְשֶׁל עֵץ שָׁמֶן: \n",
+            "סִדֵּר הַמַּעֲרָכָה גְדוֹלָה מִזְרָחָה, וַחֲזִיתָהּ מִזְרָחָה, וְרָאשֵׁי הַגִּזְרִין הַפְּנִימִיִּם הָיוּ נוֹגְעִים בַּתַּפּוּחַ. וְרֶוַח הָיָה בֵין הַגִּזְרִין, שֶׁהָיוּ מַצִּיתִין אֶת הָאֲלִיתָא מִשָּׁם: \n",
+            "בֵּרְרוּ מִשָּׁם עֲצֵי תְאֵנָה יָפִין, לְסַדֵּר הַמַּעֲרָכָה שְׁנִיָּה לַקְּטֹרֶת, מִכְּנֶגֶד קֶרֶן מַעֲרָבִית דְּרוֹמִית, מָשׁוּךְ מִן הַקֶּרֶן כְּלַפֵּי צָפוֹן אַרְבַּע אַמּוֹת, בְּעֹמֶד חָמֵשׁ סְאִים גֶּחָלִים, וּבְשַׁבָּת בְּעֹמֶד שְׁמוֹנַת סְאִין גֶּחָלִים, שֶׁשָּׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. הָאֵבָרִים וְהַפְּדָרִים שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, מַחֲזִירִין אוֹתָן לַמַּעֲרָכָה. הִצִּיתוּ שְׁתֵּי הַמַּעֲרָכוֹת בָּאֵשׁ, וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית: \n"
+        ],
+        [
+            "אָמַר לָהֶם הַמְמֻנֶּה, בֹּאוּ וְהָפִיסוּ, מִי שׁוֹחֵט, מִי זוֹרֵק, מִי מְדַשֵּׁן מִזְבֵּחַ הַפְּנִימִי, מִי מְדַשֵּׁן אֶת הַמְּנוֹרָה, מִי מַעֲלֶה אֵבָרִים לַכֶּבֶשׁ, הָרֹאשׁ וְהָרֶגֶל, וּשְׁתֵּי הַיָּדַיִם, הָעֹקֶץ וְהָרֶגֶל, הֶחָזֶה וְהַגֵּרָה, וּשְׁתֵּי דְפָנוֹת, הַקְּרָבַיִם, וְהַסֹּלֶת, וְהַחֲבִתִּים, וְהַיָּיִן. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n",
+            "אָמַר לָהֶם הַמְמֻנֶּה, צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ, הָרוֹאֶה אוֹמֵר, בַּרְקַאי. מַתְיָא בֶן שְׁמוּאֵל אוֹמֵר, הֵאִיר פְּנֵי כָל הַמִּזְרָח. עַד שֶׁהוּא בְחֶבְרוֹן, וְהוּא אוֹמֵר, הֵין: \n",
+            "אָמַר לָהֶם, צְאוּ וְהָבִיאוּ טָלֶה מִלִּשְׁכַּת הַטְּלָאִים. וַהֲרֵי לִשְׁכַּת הַטְּלָאִים הָיְתָה בְמִקְצוֹעַ צְפוֹנִית מַעֲרָבִית. וְאַרְבַּע לְשָׁכוֹת הָיוּ שָׁם, אַחַת לִשְׁכַּת הַטְּלָאִים, וְאַחַת לִשְׁכַּת הַחוֹתָמוֹת, וְאַחַת לִשְׁכַּת בֵּית הַמּוֹקֵד, וְאַחַת לִשְׁכָּה שֶׁהָיוּ עוֹשִׂין בָּהּ לֶחֶם הַפָּנִים: \n",
+            "נִכְנְסוּ לְלִשְׁכַּת הַכֵּלִים, וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְלֵי כֶסֶף וּכְלֵי זָהָב. הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב. אַף עַל פִּי שֶׁהוּא מְבֻקָּר מִבָּעֶרֶב, מְבַקְּרִין אוֹתוֹ לְאוֹר הָאֲבוּקוֹת: \n",
+            "מִי שֶׁזָּכָה בַתָּמִיד, מוֹשְׁכוֹ וְהוֹלֵךְ לְבֵית הַמִּטְבָּחַיִם, וּמִי שֶׁזָּכוּ בָאֵבָרִים הוֹלְכִין אַחֲרָיו. בֵּית הַמִּטְבָּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, וְעָלָיו שְׁמֹנָה עַמּוּדִים נַנָּסִין, וּרְבִיעִית שֶׁל אֶרֶז עַל גַּבֵּיהֶן, וְאֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בָּהֶן, וּשְׁלשָׁה סְדָרִים הָיָה לְכָל אֶחָד וְאֶחָד, שֶׁבָּהֶן תּוֹלִין. וּמַפְשִׁיטִין עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: \n",
+            "מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין, וְאַרְבָּעָה כֵלִים בְּיָדָם, הַטֶּנִי וְהַכּוּז וּשְׁנֵי מַפְתְּחוֹת. הַטֶּנִי דוֹמֶה לְתַרְקָב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק קַבַּיִן וָחֵצִי. וְהַכּוּז דּוֹמֶה לְקִיתוֹן גָּדוֹל שֶׁל זָהָב. וּשְׁנֵי מַפְתְּחוֹת, אֶחָד יוֹרֵד לְאַמַּת הַשֶּׁחִי וְאֶחָד פּוֹתֵחַ כֵּיוָן: \n",
+            "בָּא לוֹ לַפִּשְׁפָּשׁ הַצְּפוֹנִי. וּשְׁנֵי פִשְׁפָּשִׁין הָיוּ לוֹ לַשַּׁעַר הַגָּדוֹל, אֶחָד בַּצָּפוֹן וְאֶחָד בַּדָּרוֹם. שֶׁבַּדָּרוֹם לֹא נִכְנַס בּוֹ אָדָם מֵעוֹלָם, וְעָלָיו הוּא מְפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל (יחזקאל מד), וַיֹּאמֶר אֵלַי ה', הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא יָבֹא בוֹ כִּי ה' אֱלֹהֵי יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר. נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפָּשׁ, נִכְנַס לַתָּא, וּמִן הַתָּא אֶל הַהֵיכָל, עַד שֶׁהוּא מַגִּיעַ לַשַּׁעַר הַגָּדוֹל. הִגִּיעַ לַשַּׁעַר הַגָּדוֹל, הֶעֱבִיר אֶת הַנֶּגֶר וְאֶת הַפּוֹתְחוֹת וּפְתָחוֹ. לֹא הָיָה שׁוֹחֵט הַשּׁוֹחֵט, עַד שֶׁשּׁוֹמֵעַ קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח: \n",
+            "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת: \n",
+            "מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי, נִכְנַס וְנָטַל הַטֶּנִי וְהִנִּיחוֹ לְפָנָיו, וְהָיָה חוֹפֵן וְנוֹתֵן לְתוֹכוֹ, וּבָאַחֲרוֹנָה כִּבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וְהִנִּיחוֹ וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִים, מְדַשֵּׁן אֶת הַשְּׁאָר וּמַנִּיחַ אֶת אֵלּוּ דּוֹלְקִין בִּמְקוֹמָן. מְצָאָן שֶׁכָּבוּ, מְדַשְּׁנָן וּמַדְלִיקָן מִן הַדּוֹלְקִים, וְאַחַר כָּךְ מְדַשֵּׁן אֶת הַשְּׁאָר. וְאֶבֶן הָיְתָה לִפְנֵי הַמְּנוֹרָה וּבָהּ שָׁלשׁ מַעֲלוֹת, שֶׁעָלֶיהָ הַכֹּהֵן עוֹמֵד וּמֵטִיב אֶת הַנֵּרוֹת. וְהִנִּיחַ אֶת הַכּוּז עַל מַעֲלָה שְׁנִיָּה וְיָצָא: \n"
+        ],
+        [
+            "לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית: \n",
+            "לֹא הָיָה שׁוֹבֵר בּוֹ אֶת הָרֶגֶל, אֶלָּא נוֹקְבוֹ מִתּוֹךְ עַרְכּוּבּוֹ וְתוֹלֶה בוֹ. הָיָה מַפְשִׁיט וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לֶחָזֶה. הִגִּיעַ לֶחָזֶה, חָתַךְ אֶת הָרֹאשׁ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. חָתַךְ אֶת הַכְּרָעַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. מֵרַק אֶת הַהֶפְשֵׁט, קָרַע אֶת הַלֵּב וְהוֹצִיא אֶת דָּמוֹ. חָתַךְ אֶת הַיָּדַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. עָלָה לָרֶגֶל הַיְמָנִית, חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וּשְׁתֵּי בֵיצִים עִמָּהּ. קְרָעוֹ, וְנִמְצָא כֻלּוֹ גָלוּי לְפָנָיו. נָטַל אֶת הַפֶּדֶר וּנְתָנוֹ עַל בֵּית שְׁחִיטַת הָרֹאשׁ מִלְמַעְלָן. נָטַל אֶת הַקְּרָבַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶם לַהֲדִיחָן. וְהַכֶּרֶס מְדִיחִין אוֹתָהּ בְּבֵית מְדִיחִין כָּל צָרְכָּהּ. וְהַקְּרָבַיִם מְדִיחִין אוֹתָן שְׁלשָׁה פְעָמִים בְּמִעוּטָהּ, עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: \n",
+            "נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע: \n"
+        ],
+        [
+            "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n",
+            "אָמַר לָהֶם, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה. חֲדָשִׁים עִם יְשָׁנִים בֹּאוּ וְהָפִיסוּ, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ לַמִּזְבֵּחַ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הַמַּעֲלֶה אֵבָרִים לַכֶּבֶשׁ הוּא מַעֲלֶה אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+            "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: \n",
+            "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַכַּף. וְהַכַּף דּוֹמֶה לְתַרְקַב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק שְׁלשֶׁת קַבִּים, וְהַבָּזָךְ הָיָה בְתוֹכוֹ, מָלֵא וְגָדוּשׁ קְטֹרֶת. וְכִסּוּי הָיָה לוֹ, וּכְמִין מְטוּטֶלֶת הָיָה עָלָיו מִלְמַעְלָן: \n",
+            "מִי שֶׁזָּכָה בַמַּחְתָּה, נָטַל מַחְתַּת הַכֶּסֶף, וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ וְחָתָה. יָרַד וְעֵרָן לְתוֹךְ שֶׁל זָהָב. נִתְפַּזֵּר מִמֶּנָּה כְּקַב גֶּחָלִים, וְהָיָה מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת הָיָה כוֹפֶה עֲלֵיהֶן פְּסַכְתֵּר. וּפְסַכְתֵּר הָיְתָה כְלִי גָדוֹל מַחֲזֶקֶת לֶתֶךְ, וּשְׁתֵּי שַׁרְשְׁרוֹת הָיוּ בָהּ, אַחַת שֶׁהוּא מוֹשֵׁךְ בָּהּ וְיוֹרֵד, וְאַחַת שֶׁהוּא אוֹחֵז בָּהּ מִלְמַעְלָן בִּשְׁבִיל שֶׁלֹּא תִתְגַּלְגֵּל. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כּוֹפִין אוֹתָהּ עַל גַּב גֶּחָלִים וְעַל הַשֶּׁרֶץ בְּשַׁבָּת, וּמוֹרִידִין בָּהּ אֶת הַדֶּשֶׁן מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+            "הִגִּיעוּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, נָטַל אֶחָד אֶת הַמַּגְרֵפָה וְזוֹרְקָהּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. אֵין אָדָם שׁוֹמֵעַ קוֹל חֲבֵרוֹ בִּירוּשָׁלַיִם מִקּוֹל הַמַּגְרֵפָה. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כֹּהֵן שֶׁשּׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַכֹּהֲנִים נִכְנָסִים לְהִשְׁתַּחֲווֹת, וְהוּא רָץ וּבָא. וּבֶן לֵוִי שֶׁהוּא שׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַלְוִיִּם נִכְנָסִים לְדַבֵּר בַּשִּׁיר, וְהוּא רָץ וּבָא. וְרֹאשׁ הַמַּעֲמָד הָיָה מַעֲמִיד אֶת הַטְּמֵאִים בְּשַׁעַר הַמִּזְרָח: \n"
+        ],
+        [
+            "הֵחֵלּוּ עוֹלִים בְּמַעֲלוֹת הָאוּלָם. מִי שֶׁזָּכוּ בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין לִפְנֵיהֶם. מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי נִכְנַס, וְנָטַל אֶת הַטֶּנִי וְהִשְׁתַּחֲוָה וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִין, מְדַשֵּׁן אֶת הַמִּזְרָחִי, וּמַנִּיחַ אֶת הַמַּעֲרָבִי דוֹלֵק, שֶׁמִּמֶּנּוּ הָיָה מַדְלִיק אֶת הַמְּנוֹרָה בֵּין הָעַרְבַּיִם. מְצָאוֹ שֶׁכָּבָה, מְדַשְּׁנוֹ וּמַדְלִיקוֹ מִמִּזְבַּח הָעוֹלָה. נָטַל אֶת הַכּוּז מִמַּעֲלָה שְׁנִיָּה, וְהִשְׁתַּחֲוָה וְיָצָא: \n",
+            "מִי שֶׁזָּכָה בַמַּחְתָּה, צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ וְרִדְּדָן בְּשׁוּלֵי הַמַּחְתָּה, וְהִשְׁתַּחֲוָה וְיָצָא: \n",
+            "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ. נִתְפַּזֵּר מִמֶּנּוּ לְתוֹכוֹ, נוֹתְנוֹ לוֹ בְחָפְנָיו. וּמְלַמְּדִים אוֹתוֹ, הֱוֵי זָהִיר שֶׁמָּא תַתְחִיל לְפָנֶיךָ, שֶׁלֹּא תִכָּוֶה. הִתְחִיל מְרַדֵּד וְיוֹצֵא. לֹא הָיָה הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ, הַקְטֵר. אִם הָיָה כֹהֵן גָּדוֹל, הַמְמֻנֶּה אוֹמֵר, אִישִׁי כֹהֵן גָּדוֹל, הַקְטֵר. פָּרְשׁוּ הָעָם, וְהִקְטִיר וְהִשְׁתַּחֲוָה וְיָצָא: \n"
+        ],
+        [
+            "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנָס לְהִשְׁתַּחֲווֹת, שְׁלשָׁה אוֹחֲזִין בּוֹ, אֶחָד בִּימִינוֹ, וְאֶחָד בִּשְׂמֹאלוֹ, וְאֶחָד בַּאֲבָנִים טוֹבוֹת. וְכֵיוָן שֶׁשָּׁמַע הַמְמֻנֶּה קוֹל רַגְלָיו שֶׁל כֹּהֵן גָּדוֹל שֶׁהוּא יוֹצֵא, הִגְבִּיהַּ לוֹ אֶת הַפָּרֹכֶת, נִכְנַס וְהִשְׁתַּחֲוָה וְיָצָא, וְנִכְנְסוּ אֶחָיו הַכֹּהֲנִים וְהִשְׁתַּחֲווּ וְיָצָאוּ:  ",
+            "בָּאוּ וְעָמְדוּ עַל מַעֲלוֹת הָאוּלָם. עָמְדוּ הָרִאשׁוֹנִים לִדְרוֹם אֲחֵיהֶם הַכֹּ��ֲנִים, וַחֲמִשָּׁה כֵלִים בְּיָדָם, הַטֶּנִי בְיַד אֶחָד, וְהַכּוּז בְּיַד אֶחָד, וְהַמַּחְתָּה בְיַד אֶחָד, וְהַבָּזָךְ בְּיַד אֶחָד, וְכַף וְכִסּוּיָהּ בְּיַד אֶחָד. וּבֵרְכוּ אֶת הָעָם בְּרָכָה אַחַת, אֶלָּא שֶׁבַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ הָיוּ אוֹמְרִים אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִנּוּיוֹ. בַּמְּדִינָה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם, יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט), וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם:  ",
+            "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:  ",
+            "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:  "
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה תמיד",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,155 @@
+{
+    "language": "en",
+    "title": "Mishnah Zevachim",
+    "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 זבחים",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "All sacrifices slaughtered not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the pesah and the hatat (sin-offering). [This is true for] a pesah in its proper time and a hatat at all times. Rabbi Eliezer says: also the asham (guilt-offering). [This is true for] a pesah in its proper time and a hatat and an asham at all times. Rabbi Eliezer said: the hatat comes on account of sin, and the asham comes on account of sin: just as a hatat [slaughtered] not in its own name is invalid, so the asham is invalid if [slaughtered] not in its own name.",
+            "Yose ben Honi says: [Sacrifices] slaughtered in the name of a pesah or a hatat are invalid. Shimon the brother of Azariah says: if one slaughtered them under a higher designation than their own they are valid; under a lower designation than their own, they are invalid. How so? If one slaughtered most sacred sacrifices under the designation of lesser sacrifices, they are invalid; [but] if one slaughtered lesser sacrifices under the designation of most sacred sacrifices, they are valid. If one slaughtered a bekhor or a tithe in the name of a shelamim, it is valid, but if one slaughtered a shelamim in the name of a bekhor or tithe, it is invalid.",
+            "A pesah that was slaughtered on the morning of the fourteenth [of Nisan] under a different designation: Rabbi Joshua declares it valid, just as if it had been slaughtered on the thirteenth. Ben Batera declares it invalid, as if it had been slaughtered in the afternoon. Said Shimon ben Azzai: I have a tradition from seventy-two elder[s] on the day that Rabbi Elazar ben Azariah] was placed in the academy, that all sacrifices which are eaten, though slaughtered under a different designation are valid, except that their owners have not fulfilled their obligation, except the pesah and the hatat. And ben Azzai added only the olah, but the sages did not agree with him.",
+            "A pesah and a hatat which were slaughtered not in their own name, or he received [the blood], and carried it [to the altar] and sprinkled [it] not in their own name, Or in their own name and not in their own name, or not in their own name and in their own name, they are disqualified. What is the case of ‘in their own name and not in their own name’? In the name of it being a pesah [first] and [then] in the name of it being a shelamim. ‘Not in their own name and in their own name:’ in the name of a shelamim [first] and [then] in the name of a pesah. For a sacrifice can be disqualified in [any one of] the four elements: slaughtering, receiving, carrying and sprinkling. Rabbi Shimon declares it valid if carried [with the wrong intent], for Rabbi Shimon said: it is impossible [to have a valid sacrifice] without slaughtering, without receiving and without sprinkling, but it is possible without carrying. [How so]? One slaughters it at the side of the altar and sprinkles. Rabbi Eliezer says: if one goes where he needs to go, an [illegitimate] intention disqualifies [it]; where he doesn’t need to go, an [illegitimate] intention does not disqualify [it]."
+        ],
+        [
+            "All sacrifices whose blood was caught by a: non-priest, an onen, a tebul yom, one lacking [priestly] vestments, one lacking sacrificial atonement, one who had not washed his hands and feet, an uncircumcised [priest]; an unclean [priest]; one who was sitting, one who was standing on utensils or on an animal or on another’s feet, are disqualified. If [the priest] caught [the blood] with his left hand, it is disqualified. Rabbi Shimon declares it valid. If the blood was poured out on to the pavement and [the priest] collected it, it is disqualified. If [the priest] put it [the blood] on the ramp [to the altar], [or on the altar, but] not against its base; if he applied [the blood] which should be applied below [the scarlet line] above [it] or that which should be applied above, below, or that which should be applied within [he applied] without, or that which should be applied without [he applied] within, it is invalid, but does not involve karet.",
+            "One who slaughters a sacrifice [intending]: To sprinkle its blood outside [the Temple] or part of its blood outside; To burn its innards or part of its innards outside; To eat its flesh or as much as an olive of its flesh outside, Or to eat as much as an olive of the skin of the fat-tail outside, It is invalid, but it does not involve karet. [One he slaughters a sacrifice intending]: To sprinkle its blood or part of its blood the next day, To burn its innards or part of its innards on the next day; To eat its flesh or as much as an olive of its flesh on the next day; Or to eat as much as an olive of the skin of its fat-tail on the next day, It is piggul, and involves kareth.",
+            "This is the general rule: anyone who slaughters or receives [the blood], or carries [it] or sprinkles [it] [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the sacrifice] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law.",
+            "How is the mattir offered in accordance with the law? If one slaughtered in silence, and received, or carried, or sprinkled, [intending to eat the sacrifice] after its designated time; Or if one slaughtered [intending to eat] after its designated time, and received, and carried and sprinkled in silence, or if one slaughtered, or received, or carried, or sprinkled [intending to eat] after its designated time. That is offering the mattir in accordance with the law. How is the mattir not offered in accordance with the law? If one slaughtered [intending to eat] outside the designated place, [and] received, carried, and sprinkled [with the intention of eating] after its designated time; Or if one slaughtered [intending to eat] after its designated time, [and] received, carried, and sprinkled [intending to eat] outside its designated place, or if one slaughtered, received, carried, and sprinkled [intending to eat] outside its designated time. If one slaughtered the pesah or the hatat for the sake of something else, and received, carried, and sprinkled [intending to eat them] after their designated time; Or if one slaughtered [them, intending to eat them] after their designated time, [and] received, carried, and sprinkled for the sake of something else, or if one slaughtered, received, carried, and sprinkled for the sake of something else; In these cases the mattir was not offered in accordance with the law.",
+            "[If one intended] to eat as much as an olive on the next day [and] as much as an olive on the outside its intended place, [or] as much as an olive outside its designated place [and] as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. But the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine."
+        ],
+        [
+            "All unfit persons who slaughtered, their slaughtering is valid, for slaughtering is valid [even when performed] by non-priests, and by women, and by slaves, and by the unclean, even in the case of most-holy sacrifices, provided that unclean [persons] do not touch the flesh. Therefore they invalidate [the sacrifice] by an [illegitimate] intention. And in all of these cases, if they received the blood [in order to eat the sacrifice] after the prescribed time, or outside of the prescribed place, if there remains [in the animal] life-blood, a fit person should go back and receive the blood.",
+            "If a fit person received [the blood] and gave [it] to an unfit person, he must return it to the fit one. If he received [the blood] in his right hand and transferred [it] to his left, he must return it to his right. If he received [it] in a sacred vessel and poured it into a secular [non-sacred] vessel, he must return it to the sacred vessel. If he spilled it from the vessel on to the pavement and then collected it, it is fit. If [the priest] applied it on the ascent [or on the altar], [but] not against [the altar’s] base; [or] if he applied what should be applied below [the scarlet line] above [it], or what should be applied above, below; or what should be applied within [he applied] without, or what should be applied without, within1 and life-blood is [still] available, a fit [priest] must receive [blood] anew.",
+            "If one slaughters the sacrifice [intending] to eat what is not normally eaten, or to burn [on the altar] what is not normally burned [outside of the time or place the sacrifice must be eaten or burned], it is valid; But Rabbi Eliezer invalidates [the sacrifice]. [If he slaughters it intending] to eat what is normally eaten and to burn what is normally burned [outside of the time or place the sacrifice must be eaten or burned], [but] less than the size of an olive, it is valid. To eat half as much as an olive and to burn half as much as an olive [outside of the time or place the sacrifice must be eaten or burned], it is valid, because [intentions concerning] eating and burning do not combine.",
+            "One who slaughters the sacrifice [intending] to eat as much as an olive of the skin, or of the juice, or of the jelly, or of the hardened meat, or of the bones, or of the tendons, or of the horns, or of the hoofs, either after time or out of bounds, it is valid, and one is not liable on their account in respect of piggul, remnant, or uncleanness.",
+            "If one slaughters sacred animals [intending] to eat the fetus or the afterbirth outside [of the place or time where the animal must be eaten], he does not render it piggul. If one plucks off [the necks of] doves, [intending] to eat their eggs outside [of the place or time where the animal must be eaten], he does not render [them] piggul. The milk of sacred animals or the eggs of doves one is not liable for eating them in respect of piggul, remnant, or uncleanness.",
+            "If he slaughtered it with the intention of leaving its blood or its innards for the next day, or of carrying them outside of their place: Rabbi Judah disqualifies [it], But the sages declare it valid. [If he slaughtered it] with the intention of sprinkling [the blood] on the ascent, [or on the altar] but not against its base; or of applying below [the scarlet line] what should be applied above, or above what should be applied below, or without what should be applied within, or within what should be applied without; [Or with the intention] that unclean [persons] should eat it, [or] that unclean [priests] should offer it; [Or] that uncircumcised [persons] should eat it, [or] that uncircumcised persons should offer it; [Or with the intention] of breaking the bones of the pesah, or eating of it before it is roasted; Or of mingling its blood with the blood of invalid [sacrifices]; [In all of these cases] it is valid, because an [illegitimate] intention does not disqualify [a sacrifice] except when it refers to after its time or outside its prescribed place, and [in the case of] a pesah and a hatat, [the intention to slaughter them] for the sake of their being a different sacrifice."
+        ],
+        [
+            "Bet Shammai says: any [blood] which is to be sprinkled on the outer altar, if [the priest] applied [it] with one sprinkling, he has made atonement, [and in the case of a hatat two applications, but Bet Hillel says: also the case of the hatat if the priest applied it with one sprinkling it atones Therefore if he made the first application in the proper manner and the second [with the intention to eat the flesh] after the prescribed time, it atones. If he made the first application [with the intention to eat the flesh] after the prescribed time and the second outside the prescribed place, it is piggul and involves [the punishment of] karet.",
+            "With regard to any [blood] which is sprinkled on the inner altar, if [the priest] omitted one of the applications, he has not atoned; therefore if he applied all in the proper manner but one in an improper manner, it [the sacrifice] is invalid, but does not involve karet.",
+            "These are the things for which one is not liable on account of piggul:The fistful, The incense, The frankincense, The priests’ meal-offering, The anointed priest's meal-offering, The minhah with libation The blood, The libations that are brought separately, the words of Rabbi Meir. The sages say: also those that are brought with an animal [sacrifice]. The log of oil brought by the metzora: Rabbi Shimon says: one is not liable on account of piggul; But Rabbi Meir says: one is liable on account of piggul, because the blood of the asham makes it permitted and whatever has something else that makes it permitted, whether for man or for the altar, one is liable on its account for piggul.",
+            "[The sprinkling of] the blood of the olah permits its flesh for [burning on] the altar, and its skin to the priests. [The sprinkling of] the blood of the olah of a bird permits its flesh to the altar. [The sprinkling of] the blood of the hatat of a bird permits its flesh to the priests. [The sprinkling of] the blood of the bullocks that are burned and the goats that are burned permits their innards to be offered [on the altar]. Rabbi Shimon said: whatever is not [sprinkled] on the outer altar, as in the case of shelamim, one is not liable for it on account of piggul.",
+            "The sacrifices of non-Jews: one is not liable on their account for piggul, remnant, or defilement, and if [a priest] slaughters them outside [the Temple], he is not liable, the words of Rabbi Meir. But Rabbi Yose declares him liable. The things for which one is not liable on account of piggul, one is liable on account of remnant and defilement except blood. Rabbi Shimon declares one liable for anything which is normally eaten, but for wood, frankincense and incense, one is not liable for [transgressions involving] defilement.",
+            "The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper."
+        ],
+        [
+            "Which is the place [for the offering] of the sacrifices?Most holy sacrifices are slaughtered on the north [side of the altar]. The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. [The omission of] a single application of [the blood] invalidates [them]. He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice].",
+            "As for the bullocks which were burnt and the goats which were burnt, their slaughtering is [done] at the north, and the reception of their blood is [done] at the north, and their blood requires sprinkling on the veil, and on the golden altar; [The omission of] a single one of these applications invalidates [the sacrifice]. He [the priest] pours the remainder of the blood on the western base of the altar; but if he did not pour it out, he did not invalidate [the sacrifice]. Both of these were burnt at the ash pit.",
+            "[Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight.",
+            "The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire.",
+            "The shelamim of the public and the ashams: These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite's asham; A leper's asham; And the suspended asham. These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight.",
+            "The todah and the nazirite's ram are sacrifices of lesser sanctity. They are slaughtered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; And they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves.",
+            "The shelamim is a sacrifice of lesser sanctity. It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four. And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves.",
+            "The first-born animal, tithe and the pesah are sacrifices of lesser sanctity. They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar]. They differ in the [rules governing] their eating: The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night. The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted."
+        ],
+        [
+            "Most holy sacrifices which were slaughtered on the top of the altar: Rabbi Yose says: it is as though they were slaughtered in the north. Rabbi Yose son of Rabb Judah says: from the middle of the altar southward is as south, from the middle of the altar northward is as the north. The fistfuls of meal-offerings were taken in any part of the Temple court, and they [the minhah-offerings] were eaten within the curtains, by male priests, prepared in any manner, on the same day and night, until midnight.",
+            "The hatat of a bird was sacrificed by the southwest horn [of the altar]. It is valid [if done] in any place, but this was its [particular] place. That horn served for three things below, and three things above: Below: for the hatat of the bird, For the presenting [of meal-offerings]. And for the residue of the blood. Above: for the pouring out of wine and water, and for the olah of a bird when there was too much on the east.",
+            "All who ascended the altar, ascended by the right, then they went round [the altar] and descended by the left, except for these three, who ascended and descended by retracing their steps.",
+            "How was the hatat of a bird sacrificed?He pinches off its head behind its neck, but he did not sever it. And he would sprinkle its blood on the wall of the altar. The residue of the blood was drained out on the base. Only the blood belonged to the altar, while the rest of it belonged to the priests.",
+            "How was the olah of a bird sacrificed? He [the priest] ascended the ramp, and turned to the surrounding walkway, and made his way to the southeast horn. There he pinched its head at the back of the neck, and severed it, and drained out its blood on the wall of the altar. He took the head, turned the part where it was nipped to the altar, saturated it with salt, and threw it on to the fires [of the altar]. Then he came to the body, and removed the crop, the feathers, and the entrails that came out of it, and threw them on to the burning place. He tore [the body], but did not sever it in half, but if he did sever it, it is still valid. Then he saturated it [the body] with salt, and threw it on to the fires of the altar.",
+            "If he did not remove the crop or the feathers or the entrails which came out of it, or did not dry it with salt, or made any other deviation after he had drained the blood out, it is still valid. If he severed the [head of the] hatat or did not sever the olah, it is unfit. If he drained out the blood of the head, but not the blood of the body, it is unfit; The blood of the body, but not the blood of the head, it is fit.",
+            "If he nipped a hatat of a bird for the sake of something else; if he drained out its blood for the sake of something else, or for its own sake and for the sake of something else, or for the sake of something else and for its own sake, it is unfit. An olah of a bird is fit [in such circumstances] except that it does not count for its owner’s obligation. A hatat of a bird or an olah of a bird which he nipped, or drained out the blood [with the intention] to eat what was normally eaten or to burn what was normally burned outside of the appropriate place, is invalid, but it does not involve karet; After the appropriate time, it is piggul and involves karet, Provided that the mattir was offered in accordance with the regulations. How does he offer the mattir according to regulations? If he nipped it in silence and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood in silence; or if he nipped it and drained the blood [with an intention of] after the appropriate time: in these cases he offered the mattir according to regulation. How does he not offer the mattir according to regulation? If he nipped it [with an intention of] outside the appropriate place and drained the blood [with an intention of] outside the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood [with an intention of] outside the appropriate place; or if he nipped it and drained the blood [with an intention of] outside the appropriate place; or if he nipped a hatat of a bird for the sake of a different sacrifice and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood for the sake of a different sacrifice; or if he nipped it and drained the blood for the sake of a different sacrifice: in these cases he did not offer the mattir according to regulation. [If he intended] to eat as much as an olive outside the appropriate place [and] as much as an olive the next day, [or] as much as an olive the next day [and] as much as an olive outside the appropriate place; Or half as much as an olive outside the appropriate place [and] half as much as an olive the next day; Or half as much as an olive the next day [and] half as much as an olive outside the appropriate place, [the sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: if the [wrongful] intention of time precedes that of place, [the sacrifice] is piggul, and involves karet; but if the [wrongful] intention of place precedes that of time, it is unfit and does not involve karet. But the sages say: in both cases [the sacrifice is] unfit and does not involve karet. [If he intended] to eat half as much as an olive [outside the appropriate place or after the appropriate time] [and] to burn half as much as an olive [similarly] it is fit, for eating and burning do not combine."
+        ],
+        [
+            "If a hatat of a bird is offered below [the red line] with the rites of a hatat [and] for the sake of a hatat, it is fit. [If it is offered] with the rites of a hatat, [but] in the name of a olah; [Or] with the rites of an olah [and] in the name of a hatat; Or with the rites of an olah [and] in the name of an olah, it is unfit. If he offers it above [the red line] [even] with the rites of any of these, it is unfit.",
+            "If an olah of a bird is offered above [the red line], with the rites of an olah [and] in the name of a olah, it is fit. With the rites of an olah [but] in the name of a hatat, it is fit, but does not count for its owner’s obligation. [If he offers it] with the rites of a hatat [and] in the name of a olah; [Or] with the rites of a hatat [and] in the name of a hatat, it is unfit. If he offers it below, [even] with the rites of any of these, it is unfit.",
+            "And all of these do not defile in the gullet And they involve trespass, except the hatat of a bird which was offered below [the red line] with the rites of a hatat [and] in the name of a hatat.",
+            "If one offered an olah of a bird below [the red line] with the rites of a hatat [and] in the name of a hatat: Rabbi Eliezer says: it involves trespass. But Rabbi Joshua says: it does not involve trespass. Rabbi Eliezer said: if a hatat which does not involve trespass when he offers it for its own name, nevertheless when he changes the name [for which it is offered] it does involve trespass, is it not logical that an olah which does involve trespass when he offers it for its own name, would involve trespass when he changes its name? Rabbi Joshua said to him: No, when you speak of a hatat whose name he changed to that of an olah, [it involves trespass] because he changed its name to something that involves trespass; will you say [the same] of an olah whose name he changed to that of a hatat, seeing that he changed its name to something which does not involve trespass? Rabbi Eliezer said to him: Behold, most holy sacrifices which he slaughtered in the south and which he slaughtered in the name of lesser sacrifices will prove the matter, for he changed their name to something which does not involve trespass, and yet they involve trespass, so too, do not be surprised that in the case of the olah, although he changed its name to something that does not involve trespass, it still involves trespass. Rabbi Joshua said: No, when you speak of most holy sacrifices which are slaughtered in the south and in the name of lesser sacrifices, [they involve trespass] because he changed their name to something which is partly forbidden and partly permitted; will you say the same of an olah, where he changed its name to something that is altogether permitted?",
+            "If he nipped [the bird sacrifice] with his left [hand] or at night; if he slaughtered hullin within [the Temple courtyard] or a sacrifice outside [the Temple courtyard] they do not defile in the gullet. If he nipped with a knife; or if he nipped hullin within [or] sacrifices without; or [if he sacrificed] turtle-doves before their time or pigeons after their time; [or a bird] whose wing was withered, [or] blind in the eye [or] whose foot was cut off, [all these] defile in the gullet. This is the general rule: all whose unfitness [arose] in sanctity do not defile in the gullet; if their unfitness did not arise in sanctity, they defile in the gullet. And anyone who is unfit who nips, their nipping is invalid, and they [the birds] do not defile in the gullet.",
+            "If one performed melikah, and he found it [the bird] to be a terefah: Rabbi Meir said: it does not defile in the gullet; Rabbi Judah said: it does defile in the gullet. Rabbi Meir said: if with regard to a beast, when it is carrion (a nevelah) it defiles through contact or carrying, yet slaughtering it purifies its terefah from defiling, when it comes to carrion (nevelah) of a bird which does not defile through contact or carriage, is it not logical that slaughtering would cleanse its terefah? Now, just as we have found that slaughtering, which makes it [a bird of hullin] fit for eating, cleanses its terefah from its uncleanness; so melikah (nipping), which makes it [a bird sacrifice] fit for eating, cleanses its terefah. Rabbi Yose says: it is sufficient for it to be like the nevelah of a beast, which is cleansed by slaughtering, but not by melikah (nipping)."
+        ],
+        [
+            "All sacrifices which became mixed up with hatats that must be left to die, or with an ox that is to be stoned, even one in ten thousand, all must be left to die. If they were mixed up with: an ox with which a transgression had been committed [for instance]: one that had killed a man on the testimony of one witness or of its owner; or [an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, [In all of these cases] they must graze until they become defected, then they are sold, and one brings [a sacrifice] of the same kind at the price of the better of them. If they were mixed up with unblemished [animals] of hullin, the hullin must be sold to those who need that kind [for a sacrifice].",
+            "A sacrifice [which was mixed up] with another sacrifice, both being of the same kind: this one is offered in the name of whoever is its owner, and the other is offered in the name of whoever is its owner. A sacrifice [which was mixed up] with a sacrifice, both being of different kinds: they must graze until they become unfit, and then he purchases at the price of the better of them [an animal] of each kind, and he pays the loss of the excess out of his own pocket. If they were mixed up with a firstling or tithe, they must graze until they become unfit, and then they are eaten as firstling or tithe. All [sacrifices] can be mixed up, except the hatat and the asham.",
+            "An asham which was mixed up with a shelamim: They graze until they become unfit. Rabbi Shimon says: they are slaughtered at the north [side of the altar] and eaten in accordance with [the laws of] the more stringent of them. They said to him: one must not bring sacrifices to a place of unfitness. If pieces [of sacrificial flesh] were mixed up with pieces [of other sacrificial flesh], most sacred sacrifices with lesser sacrifices, [pieces] that are eaten one day with [those] that are eaten two days and one night, they must be eaten in accordance with [the laws of] the more stringent of them.",
+            "Limbs of a hatat which were mixed up with limbs from an olah: Rabbi Eliezer says: he must place [them all] on the top [of the altar], and regard the flesh of the hatat on top as though it were wood. But the sages say: they must become disfigured, and then go out to the place of burning.",
+            "Limbs of [unblemished olahs which were mixed up] with the limbs of blemished [olahs]: Rabbi Eliezer says: if [the priest] offered the head of one of them, all the heads are to be offered; the legs of one of them, all the legs are to be offered. But the sages say: even if they had offered all except one of them, it goes forth to the place of burning.",
+            "If blood was mixed with water, if it retains the appearance of blood, it is fit [to be sprinkled on the altar]. If it was mixed with wine, we regard it as though it were water. If it was mixed with the blood of a beast or wild animal, we regard it as though it were water. Rabbi Judah said: blood cannot nullify blood.",
+            "If it was mixed with the blood of unfit [animals], it must be poured out into the duct. [If it was mixed] with the blood that came out after death, it must be poured out into the duct. Rabbi Eliezer declares it fit. If he [the priest] did not ask but sprinkled it, it is valid.",
+            "[If] blood of unblemished animals [was mixed] with blood of blemished animals, it must be poured out into the duct. [If] a goblet [of valid blood was mixed up] with other goblets [of invalid blood]: Rabbi Eliezer said: if he [the priest] offered [sprinkled] one goblet, all the goblets can be offered; But the sages say: even if they offered all of them save one, it must be poured out into the duct.",
+            "If [blood] that is to be sprinkled below [the red line on the altar] was mixed with blood that is sprinkled above: Rabbi Eliezer says: he must sprinkle [it] above, and I regard the lower [blood which was sprinkled] above as though it were water, and then he sprinkles again below. But the sages say: he must pour it out into the duct. If he [the priest] did not ask but sprinkled it, it is valid.",
+            "[If blood] which requires one application [was mixed] with blood [also] requiring one application, it [the mixture] should be presented with one application. [If blood] which requires four applications [was mixed] with blood requiring four applications, they should be presented with four applications. [If blood] which requires four applications [was mixed] with blood which requires one application: Rabbi Eliezer says: it [the mixture] should be presented with four applications. Rabbi Joshua says: it should be presented with one application. Rabbi Eliezer said to him: Behold, he transgresses the [injunction] not to diminish [from God’s commandment]! Rabbi Joshua said to him: Behold, he transgresses the injunction not to add [to God’s commandments]. Rabbi Eliezer said to him: The injunction not to add applies only where it is by itself. Rabbi Joshua said to him: The injunction not to diminish applies only where it is by itself. Moreover, Rabbi Joshua said: when you make [four] applications you transgress the injunction not to add, and perform an action with your own hands; whereas when you do not make [four] applications you transgress the injunction not to diminish, but do not perform an action with your own hands.",
+            "If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If [the priest] sprinkled outside and then sprinkled inside, it is valid. [If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7).",
+            "If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out."
+        ],
+        [
+            "The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.",
+            "The following do not descend once they have ascended: [Sacrificial flesh] that was kept overnight, Or that which becomes unclean Or that that which goes out [of its permitted boundaries], Or which was slaughtered [with the intention of consuming it] after the appropriate time or outside the appropriate place; Or if unfit [persons] received and sprinkled its blood. Rabbi Judah says: that which was slaughtered at night or whose blood was spilt or whose blood went outside the curtains, if it ascended, it must descend. Rabbi Shimon says: it does not descend, because Rabbi Shimon says: anything whose disqualification arose in sanctity, the sacred [altar] receives it; if its disqualification did not arise in sanctity, the sacred [altar] does not receive it.",
+            "Which are the ones whose disqualification did not arise in sanctity: An animal which had sexual relations with a woman or with a man, or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, and blemished animals. Rabbi Akiva declared blemished animals fit [to remain on the altar if they had already been put up]. Rabbi Hananya, chief of the priests, said: my father used to push blemished animals off the altar.",
+            "Just as they do not descend once they have ascended, so they do not ascend if they have descended. And all of these, if they ascended alive to the top of the altar, they must descend. An olah which ascended live to the top of the altar, it must descend. If one slaughtered it on the top of the altar, he must skin it and dismember it where it lies.",
+            "The following if they ascended are taken down:The flesh of most sacred sacrifices The flesh of lesser sacrifices; The remnants of the omer; The two loaves; The showbread; The remnants of meal-offerings; And the incense. The wool on the heads of lambs, the hair of he-goats’ beards, the bones, tendons, horns and hoofs if they are attached, go up, because it is said, “And the priest shall turn it all into smoke on the altar” (Leviticus 1:9). If they were severed [from the animal], they do not go up, for it is said, “And You shall offer your olah, the flesh and the blood, [upon the altar of the Lord your God]” (Deuteronomy 12:27).",
+            "And if any of these sprang off from the altar they are not replaced. Similarly, if a coal sprang off from the altar, it is not replaced. Limbs that sprang off from the altar: if before midnight, must be replaced, and they involve trespass; after midnight, they are not replaced and do not involve trespass.",
+            "Just as the altar sanctifies whatever is eligible for it, so does the ascent sanctify whatever is eligible for it; And just as the altar and the ascent sanctify whatever is eligible for them, so do vessels sanctify. Vessels for liquids sanctify liquids, And the measures sanctify dry material. A liquid vessel does not sanctify dry matter, nor does a dry [measure] sanctify a liquid. If holy vessels were perforated and they can be used for the same purpose as when whole, they sanctify [what is placed in them]; if not, they do not sanctify. And all these sanctify only in the holy place."
+        ],
+        [
+            "Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).",
+            "Whatever is more sacred than another precedes the other. The blood of a hatat precedes the blood of a olah, because it propitiates. The limbs of a olah precede the innards of a hatat, because it [the former] is entirely for the fires [of the altar]. A hatat precedes an asham, because its blood is sprinkled on the four horns and on the base. An asham precedes a today and a nazirite’s ram, because it is a most holy sacrifice. A todah and a nazirite's ram precede a shelamim, because they are eaten one day [only] and require [the accompaniment of] loaves. A shelamim precedes a firstling, because it requires four [blood] applications and laying [of hands], libations, and the waving of the breast and the thigh.",
+            "A first-born precedes tithe, because its sanctity is from the womb, and it is eaten by priests. Tithe precedes bird [-offerings] because it is a slaughtered sacrifice, and part of it is most sacred: its blood and innards.",
+            "Birds precede meal-offerings (minhah), because they are blood sacrifices. A sinner’s meal-offering precedes a voluntary meal-offering, because it comes on account of sin. A hatat of a bird precedes an olah of a bird. And it is likewise when he dedicates them.",
+            "All hatats in the Torah precede ashams, except the asham of a metzora (one with a skin affliction), because it comes to make [a person] fit. All ashams of the Torah must be two-year olds and [two] silver shekels in value, except a nazirite’s asham and the asham of a metzorah, for they are a year old, and need not be [two] silver shekels in value.",
+            "Just as they take precedence in being offered, so they take precedence in being eaten. Yesterday’s shelamim and today’s shelamim, yesterday’s takes precedence. Yesterday’s shelamim and today’s hatat and asham, yesterday's shelamim takes precedence, the words of Rabbi Meir. But the sages say: the hatat takes precedence, because it is a most sacred sacrifice.",
+            "And in all of these, the priests may deviate in how they eat, and eat them roasted, stewed or boiled. And one may season them with hullin spices or terumah spices, the words of Rabbi Shimon. Rabbi Meir says: one should not season them with terumah spices, so as not to bring terumah to unfitness.",
+            "Rabbi Shimon said: if you see oil being divided in the Temple courtyard, you don’t need to ask what it is for, for it is the remnant of oil of the wafers of the Israelite’s meal-offerings, or of the metzora’s log of oil. If you see oil being poured on to the fires, you don’t need not ask what it is for, for it is the remnant of the oil of the wafers of priests’ meal-offerings, or of the anointed priest's meal-offering; for one cannot voluntarily offer offer oil [alone]. Rabbi Tarfon say: oil can be voluntarily offered [alone]."
+        ],
+        [
+            "If the blood of a hatat spurted on to a garment, it must be washed. Though scripture speaks only of [hatats] which are eaten, for it is said, “In the holy place shall it be eaten,” (Leviticus 6:19), yet both those which may be eaten and the inner [sacrifices] necessitate washing, for it is said, “[This is] the law of the hatat” (Leviticus 6:18), there is one law for all hatats.",
+            "The blood of a disqualified hatat does not necessitate washing, whether it had a period of fitness or did not have a period of fitness. Which had a period of fitness? One [whose blood] was kept overnight, or was defiled, or was taken out [of the Temple courtyard]. Which did not have a period of fitness? One which was slaughtered [with the intention of eating it] after the appropriate time or outside the appropriate bounds; or whose blood was received by unfit persons, and sprinkled by them.",
+            "If [blood] spurted [direct] from the [animal's] throat onto a garment, it does not require washing. From the horn or from the base [of the altar], it does not require washing. If it spilled out on to the floor [of the Temple] and [the priest] collected it, [and then it splattered onto a garment] it does not require washing. Only blood which was received in a vessel and is fit for sprinkling requires washing. If [the blood] spurted on to the hide, before it was flayed, it does not require washing. [If it spurted] after it was flayed, it requires washing, the words of Rabbi Judah. Rabbi Eliezer says: even [if it spurted on the skin] after it was flayed [it does not require washing]. Only the place of the blood requires washing. And whatever is eligible to contract uncleanness, And whatever is fit for washing.",
+            "Whether a garment, a sack, or a hide, it requires washing in a holy place. The breaking of an earthen vessel must be in a holy place. And the scouring and rinsing of a copper vessel must be in a holy place. In this the hatat is more stringent than [other] sacrifices of higher sanctity.",
+            "If a garment was carried outside the curtains [of the Tabernacle], it must re-enter, and is washed it in the holy place. If it was defiled outside the curtains, one must tear it, then it re-enters, and is washed in the holy place. If an earthen vessel was carried outside the hangings, it re-enters and is broken in a holy place. If it was defiled outside the curtains, a hole is made in it, then it re-enters and is broken in a holy place.",
+            "If a copper vessel was carried outside the hangings, it re-enters and is scoured and rinsed in a holy place. If it was defiled outside the hangings, it must be broken through, then it re-enters and is scoured and rinsed in a holy place.",
+            "Whether one boiled in it or poured boiling [sacrificial flesh] into it, whether most sacred sacrifices or lesser sacrifices, [the pot] requires scouring and rinsing. Rabbi Shimon says: lesser sacrifices do not require scouring and rinsing. Rabbi Tarfon says: if one boiled [sacrifices in a pot] at the beginning of a festival, he can boil in it during the whole festival. But the sages say: until the time of eating, scouring and rinsing. Scouring is done as the scouring of a goblet; and rinsing is as the rinsing of a goblet, Scouring [in hot water] and rinsing in cold [water]. The spit and the grill are cleansed with hot water.",
+            "If one boiled sacrifices and hullin in it [the copper pot], or most holy sacrifices and lesser sacrifices, if they were sufficient to impart their flavor, the less stringent must be eaten as the more stringent of them; But they do not necessitate scouring and rinsing; And they do not disqualify by touch. If [an unfit] wafer touched a [fit] wafer, or an [unfit] piece of meat touched a [fit] piece of meat, not the whole wafer or the whole piece of meat is forbidden; only the part that absorbed [of the unfit] is forbidden."
+        ],
+        [
+            "A tebul yom and one who lacks atonement do not share in sacrifices for consumption in the evening. An onen may handle [sacrifices], but he may not offer them, and he does not receive a share for consumption in the evening. Priests with blemishes, whether permanent or passing, receive a share and may eat [of the sacrifices] but they may not offer them. Whoever is not eligible for service does not share in the flesh. And he who does not share in the flesh does not share in the hides. Even if one was unclean when the blood was sprinkled but clean when the fats were burned [on the altar], he does not share in the flesh, for it is said: “he among the sons of Aaron, that offers the blood of the shelamim, and the fat, shall have the right thigh for a portion” (Leviticus 7:33).",
+            "Whenever the altar does not acquire its flesh, the priests do not acquire the hide, for it is said, “[And the priest that offers] any man’s olah [the priest shall have … the hide]” (Leviticus 7:8), [this means,] an olah which went up on the altar on behalf a man. If an olah was slaughtered under a different designation, although it does not count for its owner, its hide belongs to the priests. Whether [it be] a man’s olah or a woman's olah, the hide belong to the priests.",
+            "The hides of less holy sacrifices belong to their owners. The hides of most holy sacrifices belong to the priest. This is a kal vehomer: if with an olah, even though they do not acquire its flesh they do acquire its hide, is it not logical that they acquire the hides of most holy sacrifices, when they do acquire their flesh? The altar does not refute [this argument], for it does not acquire the hide in any instance.",
+            "All sacrifices which became disqualified, before they were flayed, their hides do not belong to the priests. After they were flayed, their hides belong to the priests. Rabbi Hanina vice-chief of the priests said: Never in my life have I seen a hide go out to the place of burning. Rabbi Akiva said: we learn from his words that if one flays a firstling and it is found to be terefah, the priests have a right to its hide. But the sages say: “I have never seen” is not proof: rather, it [the hide] must go forth to the place of burning.",
+            "Bullocks which are burned and goats which are burned: when they are burned in fulfillment of their prescribed commandment, they are burned in the ash depository (bet hadeshen), and they defile garments. But when they are not burned in fulfillment of their commandment, they are burned in the bet habirah and they do not defile garments.",
+            "They would carry them on staves [out of the Temple courtyard]. If those in front had passed outside the wall of the Temple courtyard, but those in the back had not [yet] gone out, those in front defile their garments, while those in the back do not defile their garments, until they go out. When they both go out, both defile their garments. Rabbi Shimon says: neither defile [their garments] until the fire is burning in the greater part of them. When the flesh is dissolved, he who burns [it] does not defile his garments."
+        ],
+        [
+            "He who slaughters and offers up outside [the Temple courtyard] is liable in respect of slaughtering and in respect of offering. Rabbi Yose the Galilean says: if he slaughtered inside and offered up outside, [he is liable]; if he slaughtered outside and offered up outside, he is not liable [for offering up], because he offered up only that which was unfit. They said to him: even when one slaughters inside and offers up outside, since he carries it out, he renders it unfit.",
+            "An unclean [person] who eats [of sacrifices], whether unclean sacrifices or clean sacrifices, is liable. Rabbi Yose the Galilean says: an unclean person who eats clean [sacrifices] is liable, but an unclean person who eats unclean [sacrifices] is not liable because he ate only that which is unclean. They said to him: even when an unclean person eats clean [sacrifices], when he touches it, he defiles it. A clean person who eats unclean [sacrifices] is not liable, because one is liable only on account of bodily uncleanness.",
+            "Slaughtering [outside the Temple] is more stringent than offering up [outside], and offering up [is more stringent] than slaughtering. Slaughtering is more stringent, for he who slaughters [a sacrifice] to a man is liable, whereas he who offers up to a man is not liable. Offering up is more stringent: two who hold a knife and slaughter are not liable, [whereas] if two take hold of a limb and offer it up, they are liable. If one offered up, then offered up again, then offered up again, he is liable in respect of each [act of] offering up, the words of Rabbi Shimon. Rabbi Yose says: he is liable for only one. He is liable only when he offers up on the top of an altar. Rabbi Shimon says: he is liable even if he offers up on the top of a rock or a stone.",
+            "In regard to both valid sacrifices or invalid sacrifices which had become unfit within [the Temple]: if one offers them outside, he is liable. If one offers up outside [the Temple] as much as an olive’s worth of an olah and its innards [combined], he is liable. As for the fistful [of flour], the frankincense, the incense, the priests’ meal-offering, the anointed priest’s meal-offering, and the meal offering of libations, if [one] offered up as much as an olive of one of these outside, he is liable. But Rabbi Elazar exempts him unless he offers up the whole of them. In all of these cases, if they offered them within, and left over an olive’s worth and one offered it outside, he is liable. In all of these cases, if they became lacking something, and one offered them outside, he is not liable.",
+            "One who offers sacrifices together with the innards outside the Temple, is liable. If a minhah had not had its fistful removed and one offered it outside, he is exempt. If one took out the fistful, and then the fistful went back into the minhah, and he offered it outside, he is liable.",
+            "As for the fistful and the frankincense, if one offered one of them [without the other] outside [the Temple], he is liable. Rabbi Elazar says: he is exempt unless he offers the second too. [If one offered] one inside and the other outside, he is liable. As for the two dishes of frankincense, if one offered one of them outside, he is liable. Rabbi Elazar says: he is exempt unless he offers the second too. [If one offered] one inside and the other outside, he is liable. If one sprinkles part of the blood outside, he is liable. Rabbi Elazar says: also one who makes a libation of the water of the Festival [of Sukkot] on the festival, outside is liable. Rabbi Nehemiah says: if one offered the residue of the blood outside, he is liable.",
+            "If one nips a bird [offering] inside and offers it up outside, he is liable; If one nips it outside and offers it up outside, he is exempt. If one slaughters a bird inside and offers it up outside, he is exempt. If one slaughters [it] outside and offers [it] up outside, he is liable. Thus its prescribed rite inside exempts him [if he does it] outside, while its prescribed rite outside exempts him [if he does it] inside. Rabbi Shimon says: whatever he is liable for outside, he is liable in similar circumstances inside when one [subsequently] offers it up outside; except when one slaughters [a bird] inside and offers [it] up outside.",
+            "As for a hatat whose blood was received in one goblet: If one [first] sprinkled [the blood] outside and then sprinkled [it] inside; [Or] inside and then outside, he is liable, because the whole of it was eligible inside. If the blood was received in two goblets: If he sprinkled both inside, he is exempt; Both outside, he is liable. One inside and one outside, he is exempt; One outside and one inside, he is liable on account of the one outside, while the one inside makes atonement. To what may this be compared? To one who set aside [an animal for] a hatat, then it was lost, and he set aside another in its place; then the first was found, and [so] both are present. If he slaughtered both of them inside, he is exempt; Both of them outside, he is liable. [If he slaughtered] one inside and one outside, he is exempt; One outside and one inside, he is liable on account of the one outside, while the one inside makes atonement. Just as the blood exempts its own flesh, so does it exempt the flesh of its companion [the other animal]."
+        ],
+        [
+            "If one slaughtered the hatat cow [the red heifer] outside its appointed place, and likewise if one offered the scapegoat [of Yom Kippur] outside, he is not liable, because it says, “And has not brought it unto the door of the Tent of Meeting,” (Leviticus 17:4): whatever is not eligible to come to the door of the Tent of Meeting, one is not liable on its account.",
+            "[As for an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or a terefah; or an animal born through caesarean section, if one offered any of these outside, he is not liable, because it says, “Before the Tabernacle of the Lord” (Leviticus 17:4): whatever is not eligible to come before the Tabernacle of the Lord, one is not liable on its account. [As for] blemished animals, whether with permanent blemishes or with passing blemishes, if one offers them outside, he is exempt. Rabbi Shimon says: [if one offers] animals with permanent blemishes, he is exempt; [if one offers] animals with passing blemishes, he violates a negative commandment. [As for] turtledoves before their time and young pigeons after their time, if one offered them outside, he is exempt. Rabbi Shimon says: [if one offers] young pigeons after their time, he is exempt; turtledoves before their time, he violates a negative commandment. [One who offers] an animal together with its young [on the same day], and [one who offers] an animal before its time, is not liable. Rabbi Shimon says: he violates a negative commandment. For Rabbi Shimon would say: whatever is eligible to come [onto the altar] later entails a negative commandment, but does not entail karet. But the sages say: whatever does not entail karet also does not entail a negative commandment.",
+            "“Before time” applies both to [the animal] itself and to its owner. What is “before time” as applied to its owner? If a zav or a zavah, a woman after childbirth, or a metzora, offered their hatat or their asham outside [before the time in which they were obligated], they are exempt; [If they offered] their olah or their shelamims outside [before their time], they are liable. One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings; Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt. One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.",
+            "Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites.",
+            "When they came to Gilgal, bamot (local altars) were [again] permitted. Most holy sacrifices were eaten within the curtains, and less holy sacrifices [were eaten] anywhere.",
+            "When they came to Shiloh, bamot were forbidden. [The Tabernacle] there had no roof, but [consisted of] a base of stones with a ceiling of curtains, and that was the “resting place” [referred to in the Torah]. Most holy sacrifices were eaten within the curtains, and less holy sacrifices and second tithe [were eaten] wherever [Shiloh] could be seen.",
+            "When they came to Nov and to Givon, bamot were [again] permitted. Most holy sacrifices were eaten within the curtains, and less holy sacrifices in all of the cities of Israel.",
+            "When they came to Jerusalem, bamot were forbidden and were never again permitted, and that was the ‘inheritance’. Most holy sacrifices were eaten within the curtains, and less holy sacrifices and second tithe within the walls [of Jerusalem].",
+            "All sacrifices consecrated while bamot were forbidden and offered outside while bamot were forbidden involve the transgression of a positive and a negative commandment, and one is liable for karet on their account. If one consecrated them while bamot were permitted, but offered them without when bamot were forbidden, they involve the transgression of a positive and a negative commandment, but one is not liable for karet on their account. If one consecrated them when bamot were forbidden, and offered them when bamot were permitted, they involve the transgression of a positive commandment, but they do not involve the transgression of a negative commandment.",
+            "The following sacrifices were offered in the Tabernacle sacrifices consecrated for the Tabernacle: Public sacrifices were offered in the Tabernacle, and private sacrifices were offered at a bamah. If private sacrifices were consecrated for the Tabernacle, they must be offered in the Tabernacle; yet if one offered them at a bamah, he is not liable. What is the difference between the bamah of an individual and the bamah of the congregation? Laying [of hands], slaughtering in the north, sprinkling around [the altar], waving and presenting, (Rabbi Judah says: there were no meal-offerings at the bamah); priesthood, sacrificial vestments, ministering vessels, a sweet fragrance, a line of demarcation for [the sprinkling of] the blood, and the washing of hands and feet. But [the prohibitions of] time, remnant and defilement were the same in both."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Sefaria Community Translation.json

@@ -0,0 +1,154 @@
+{
+    "language": "en",
+    "title": "Mishnah Zevachim",
+    "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 זבחים",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "All offerings which are not offered for their own sake are valid, but they have not fulfilled the obligations of [their] owners.  [This is true] except for the Passover offering and the  <i>Chattat</i> [an offering brought to expiate sin]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the <i>Chattat</i> [is invalid if not slaughtered for its own sake] at any time.  Rabbi Eliezer says: Even the <i>Asham</i> [an offering brought to alleviate guilt]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the <i>Chattat</i> and the <i>Asham</i> [are invalid if not slaughtered for their own sake] at any time.  Rabbi Eliezer said: The <i>Chattat</i> comes [to atone] for sin and the <i>Asham</i> comes [to atone] for sin.  Just as the <i>Chattat</i> that is not [offered] for its own sake is invalid, so too the <i>Asham</i> that is not [offered] for its own sake is invalid.",
+            "Yose ben Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a <i>Chattat</i> are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. <i>Kodashim Kalim</i> that were slaughtered for the sake of <i>Kodshai Kodashim </i> are valid.  The <i>Bechor</i> [first-born offering] or a <i>Ma'aser</i> [animal tithe] that were slaughtered for the sake of a <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And <i>Shelamim</i> that were slaughtered for the sake of a <i>Bechor</i> or for the sake of <i>Ma'aser</i> are invalid.",
+            "[If] a Passover offering was slaughtered in the morning of the fourteenth [of Nisan, but not for its own sake, Rabbi Yehoshua deems it valid, as if it had been slaughtered on the thirteenth [of Nisan]. Ben Beteira invalidates it, as if it had been slaughtered in the afternoon. Shimon ben Azzai said: I received a tradition from the mouths of seventy-two elders on the day they appointed Rabbi Eliezer ben Azariah as [head of the] academy, that all offerings that are eaten which were not slaughtered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the <i>Chattat</i>. And Ben Azzai did not add [to this tradition] except [to include] the burnt-offering, but the sages did not agree with him.",
+            "[If] the Passover offering and the <i>Chattat</i> were not slaughtered for their own sake, [or if the priest] did not collect [the blood from these sacrifices] for its own sake, or did not carry [the blood to the altar] for its own sake, or did not sprinkle [the blood] for its own sake; or [if he performed these acts both] for their own sake and not for their own sake; or [both] not for their own sake and for their own sake - they are invalid. How can it be both for their own sake and not for their own sake? [The priest acted] for the sake of a Passover offering and for the sake a <i>Shelamim</i>. [A priest acting] not for its own sake and for its own sake [would be if he acted] for the sake of a <i>Chattat</i> and for the sake of a Passover offering. For an offering can be invalidated through four things: through slaughtering, and through collecting [the blood], and through carrying [the blood to the altar], and through dashing [the blood on the altar]. Rabbi Shimon validates carrying [regardless of intent], for Rabbi Shimon used to say: It is impossible [to offer a sacrifice] without slaughtering, and without collecting [the blood], and without dashing [the blood], but it is possible [to offer a sacrifice] without carrying [blood] - one slaughters at the side of the altar and dashes [it from where he stands]. Rabbi Eliezer says: [If] one carries [blood] in a case where he needs to carry it, [improper] thought invalidates [the offering]; [if] he carries it in a case where he does not need to carry, [improper] thought does not invalidate [the offering]."
+        ],
+        [
+            "All offerings whose blood was collected by a non-priest, [or] by an <i>Onen</i> [a person whose close relative has died but has not yet been buried], [or] by a <i>Tevul Yom</i> [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], [or] by a person who lacks [priestly] garments, [or] by a <i>Mechusar Kippurim</i> [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], [or] by a person with unwashed hands and feet, [or] by an uncircumcised person, [or] by an impure person, [or] by a person who is sitting, [or] by one who is standing on vessels, [or] on an animal, [or] on his friend's feet - these [offerings] are invalid. If one collected [the blood] with his left [hand], he has invalidated [the offering]. Rabbi Shimon deems it valid. [If the blood] spilled on the floor and he [a priest] collected it, it is invalid. If he sprinkled it [the blood] on the ramp, [or at a spot] not next to the base [of the altar], [or] if he sprinkled [blood] that should be sprinkled below [the altar's midpoint] above [it], [or if he sprinkled blood] that should be sprinkled above the altar's midpoint] below [it], or [if he sprinkled blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [if he sprinkled blood] that should be [sprinkled on the] outside [altar] on the inside [altar], it is invalid but he is not subject to <i>Karet</i> [excision at the hands of Heaven].",
+            "One who slaughters the offering [with the intention] of sprinkeling its blood outside [the Temple courtyard], or [with the intention of sprinkeling] some of its blood outside, [or with the intention of] burning its designated parts outside, or [with the intention of burning] some of its designated parts outside; [or with the intention of] eating its meat outside, or [with the intention of eating] an olive's bulk of its meat outside, or [with the intention of] eating an olive's bulk of the skin of the fatty tail outside - it [the offering] is invalid but he is not subject to <i>Karet</i>. [If one slaughters with the intention of] sprinkeling its blood the next day, or [with the intention of sprinkeling] some of its blood the next day; [or with the intention of] burning its designated parts the next day, or [with the intention of burning] some of its designated parts the next day; [or with the intention of] eating its meat the next day, or [with the intention of eating] an olive's bulk of its meat the next day, or [with the intention of eating] an olive's bulk from the skin of the fatty tail the next day - it [the offering] is [defined as] <i>Piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it after its permitted time] and it makes him subject to <i>Karet</i>. ",
+            "This is the general rule: [If] anyone slaughters [the offering], or collects [its blood], or carries [the blood to the altar], or sprinkles ashes [the blood on the altar with the intention] of eating something that is usually eaten, [or with the intention] of burning something that is usually burned, outside its [proper] place - it [the offering] is invalid but it does not warrant <i>Karet</i>. [If the offering is made with the intention of acting] after its time, it is <i>Piggul</i> and it does warrant <i>Karet</i>.  This is only if he properly offered that which enables an offering to fulfill its purpose [the blood].",
+            "How is the [blood] brought properly? If one slaughtered [the animal] in silence [with no wrongful intention], collected [the blood], and carried [it to the altar] and dashed [it on the altar, with the intention of acting] after its proper time; or if one slaughtered it [with the intention of acting] after its proper time, collected [the blood], and carried [it to the altar] and dashed [it] in silence [with no wrongful intention]; or if one slaughtered, collected, and carried, and dashed [with the intention of acting] after its proper time - this is [what is meant regarding] one who offers the [blood] properly. How is the [blood] not brought properly? If one slaughtered it [with the intention of acting] outside of its proper place, collected [the blood], and carried, and dashed [it on the altar, with the intention of acting] after its proper time; or if one slaughtered [with the intention of acting] after its proper time, collected, and carried, and sprinkled [the blood, with the intention of acting] outside its proper place; or if one slaughtered, collected, and carried, and dashed [it with the intention of acting] outside its proper place; [or if it was] a Passover offering or a <i>Chattat</i> [an offering brought to expiate sin] which were not slaughtered for their own sake, [and blood was] collected, and carried, and sprinkled [with the intention of acting] after its proper time; or if one slaughtered [with the intention of acting] after its proper time, collected, and carried, and sprinkled [the blood but] not for their own sake; or if one slaughtered, collected [the blood], and carried, and sprinkled [it on the altar] but not for their own sake - this is [what is meant by] not offering the [blood] properly. ",
+            "If [one had the intention] to eat an olive's bulk [of the meat] outside [of the Temple courtyard] and an olive's bulk [of the meat] the next day; [or to eat] an olive's bulk [of the meat] the next day and an olive's bulk [of the meat] outside [of the Temple courtyard]; [or to eat] half an olive's bulk  [of meat] outside and half an olive's bulk [of meat] the next day; [or to eat] half an olive's bulk [of the meat] the next day and half an olive's bulk [of the meat] outside, the sacrifice is invalid but it does not subject him to <i>Karet</i>.  Rabbi Yehudah said: This is the general rule - if the [unlawful] intention [regarding] time preceded the [unlawful] intention [regarding] place, it is <i>Piggul</i> and it renders one subject to <i>Karet</i>.  But if the [unlawful] intention [regarding] place preceded the [unlawful] intention [regarding] time, it [the sacrifice] is invalid, but it does not subject one to <i>Karet</i>.  The Sages say: in both cases it is invalid but it does not subject one to <i>Karet</i>.  [If one intended] to eat half an olive's bulk and to burn half an olive's bulk, the offering is valid because eating and burning do not combine. "
+        ],
+        [
+            "If people who are ineligible [to serve in the Temple] slaughtered [an offering], their slaughtering is valid, since slaughtering is valid if performed by non-priests, by women, by slaves, and by impure individuals.  This is so even for <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] provided that impure individuals do not touch the meat.  Therefore, these [people] invalidate [offerings] through [unlawful] thought. [If such ineligible] people collected the blood [with the intention of acting] after its proper time or outside its proper place, an eligible person should return and collect [blood] if there is still life blood [in the animal].",
+            "[If] an eligible person collected the blood and gave it to an ineligible person, he [the latter] should return it to the eligible person.  [If] he collected the blood with his right hand and transferred it to his left hand, he should return it to his right hand. [If] he collected it in a consecrated vessel and then transferred it to a non-consecrated vessel - he should return it to the consecrated vessel.  [If the blood] spilled from the vessel on the floor and he gathered it - it is valid.  [If] he sprinkled the blood on the ramp, [or] at a spot not next to the base [of the altar], [or] if he sprinkled [blood] that should be sprinkled below [the altar's midpoint] above [it], [or if he sprinkled blood] that should be sprinkled above the altar's midpoint] below [it], or [if he dashed blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [if he sprinkled blood] that should be [sprinkled on the] outside [altar] on the inside [altar], an eligible person should return and collect [blood] if there is still life blood [in the animal].",
+            "If one slaughters an offering [with the intention] of eating something that is not usually eaten, or of burning something [on the altar] that which is not usually burned [on the altar] - it is valid.  Rabbi Eliezer invalidates it. [If one slaughters an offering with the intention] of eating something that is usually eaten or of burning something that is usually burned - [if it was] less than a olive's bulk, it is valid.  [If he intended] to eat half an olive's bulk and to burn half an olive's bulk - it is valid because eating and burning are not combined. ",
+            "If one slaughters an offering in order to eat an olive's bulk from the skin, or from the sauce [of the meat], or from the spices [used in cooking the meat], or from the pieces of meat stuck to the skin, or from the bones, or from the sinews, or from the hooves, or from the horns, after its time or outside of its proper place - the offering is valid and one is not liable for <i>Piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time], or for <i>Notar</i> [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure. ",
+            "One who slaughters a consecrated animal in order to eat [its] fetus or [its] placenta outside [the Temple courtyard], does not render it <i>Piggul</i>. One who pierces [a form of slaughtering birds] turtle-doves inside [the Temple courtyard] in order to eat their eggs outside [of its place] does not commit <i>Piggul</i> thereby.  Milk of consecrated animals and the eggs of turtle-doves do not make one liable for <i>Piggul</i>, or for <i>Notar</i>, or for rendering it impure.  ",
+            "[If] one slaughtered it [the offering] with the intention of leaving its blood or its designated parts for the next day, or [with the intention of] taking them outside [of the Temple courtyard] - Rabbi Yehudah deems it invalid, but the Sages deem it valid.  [If] one slaughtered it with the intention to put [the blood] on the ramp, [or at a spot] not next to the base [of the altar], [or] to sprinkle [blood] that should be sprinkled below [the altar's midpoint] above [it], [or to szprinkle blood] that should be sprinkled above the altar's midpoint] below [it], or [to sprinkle blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [to sprinkle blood] that should be [sprinkled on the] outside [altar] on the inside [altar], [or with the intention] that impure people should eat it, or that impure people should sacrifice it, [or with the intention] that uncircumcised people should eat it, or that uncircumcised people should sacrifice it, [or with the intention] of breaking the bones of the Passover offering, or of eating it raw, or of mixing its blood with the blood of invalid offerings - it is valid because thoughts only invalidate [an offering if one had the intention of acting] after its time or outside of its proper place, or [if procedures for a] Passover-offering or a <i>Chattat</i> [an offering brought to expiate sin] were not done for their own sake."
+        ],
+        [
+            "Beit Shammai say: [Regarding] all offerings [whose blood] is sprinkled on the outer altar, if it has only been applied once it atones, and [in the case of] a <i>Chattat</i> [an offering brought to expiate sin], two applications [atone].  Beit Hillel say: Even a <i>Chattat</i> that had just one application atones.  Therefore, if one sprinkled the first [application] properly, but the second one after its time - it atones. If the first [application] was sprinkled after its time, and the second [application was done] outside its place, it is <i>Piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time] and it subjects him to <i>Karet</i>[excision at the hands of Heaven]. ",
+            "[Regarding] all offerings [whose blood should be] sprinkled on the inner altar - it does not atone if one of the applications is lacking.  Therefore, if one sprinkled all [the applications] as required save one [which was sprinkled] improperly - it [the sacrifice] is invalid but he is not subject to <i>Karet</i>. ",
+            "The following things cannot render one liable for <i>Piggul</i>: the <i>Kometz</i> [a handful of the meal offering which the priest takes to put on the altar], and the frankincense [which is placed on a meal offering], and the <i>Ketoret</i> [holy incense offered twice a day on the golden altar inside the Temple], and the priests' meal-offering, and the meal-offering of an anointed priest, and the libation-offering [wine and flour offerings brought with sacrifices], and the blood, and libations brought on their own - [these are] the words of Rabbi Meir. And the Sages say: even those [libations] that come with the animal [sacrifices are not subject to <i>Piggul</i>].  [Regarding] a <i>Log</i> [a biblical unit of liquid measurement] of oil that a <i>Metzora</i> [one rendered severely impure from an unsightly skin disease.  Upon recovery and purification he must bring offerings] [brings], Rabbi Shimon says it cannot render one liable for <i>Piggul</i>; but Rabbi Meir says it can render one liable for <i>Piggul</i> since the blood of a <i>Asham</i> [an offering brought to alleviate guilt] [functions as] the <i>Matir</i> [that which enables a sacrifice to fulfill its purpose] for it [the oil], and anything which has <i>Matirim</i>, whether [permitting the item] for people or for the altar, can render one liable for <i>Piggul</i>.",
+            "[With regard to] the <i>Olah</i> [an offering that is entirely burnt] its blood permits its meat [to be burned] on the altar, and its hide [to be given] to the priests.  [With regard to] the <i>Olah</i> of a bird its blood permits its meat [to be burned] on the altar. [With regard to] the <i>Chattat</i> of a bird its blood permits its meat [to be given] to the priests. [With regard to the] bulls which are burned and [the] goats which are burned their blood permits the designated parts to be offered. Rabbi Shimon says: [The blood of] any [sacrifice] which is not [sprinkled] on the outer altar like [that of] the <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] cannot render one liable to <i>Piggul</i>. ",
+            "Sacrifices brought by gentiles cannot render one liable for <i>Piggul</i>, [or for] <i>Notar</i> [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure. One who slaughters these outside [the Temple courtyard] is exempt - [these are] the words of Rabbi Meir. Rabbi Yose deems one liable.  Things which do not render one liable for <i>Piggul</i> [can still] render one liable for <i>Notar</i>, [or] for rendering it impure, except for blood. Rabbi Shimon says: [This applies] to an item that is usually eaten, but [regarding items] like the wood, or the frankincense, or the <i>Ketoret</i>, these cannot render one liable for rendering them impure.     ",
+            "Each offering is offered for six objectives: For the sake of the offering, for the sake of the one who brings the offering, for the sake of God, for the sake of [burning parts of it in] the [altar] fires, for the sake of the smell [of the offering as it burns], for the sake of the aroma [for God].  And [with regard to] the <i>Chattat</i> and the <i>Asham</i>, [these are also brought] for the sake of the sin [for which they atone].  Rabbi Yose said: Even if an individual did not have one of these [objectives] in mind the sacrifice is still valid, because it is a stipulation of the court that [only] the intentions of the one performing the service matter [rather than those of the owner].  "
+        ],
+        [
+            "What are the locations of the sacrifices?  <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] are slaughtered on the north [side of the altar].  [The] bull and [the] goat of Yom Kippur are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires sprinkling between the staves [of the ark] and on the curtain [separating the main shrine from the Holy of Holies chamber] and on the golden [incense] altar. [The omission] of one of these applications invalidates [the offering].  He [a priest] poured out the remainder of the blood on the western base of the outer altar.  If he did not [pour it out], that does not invalidate [the offering].",
+            "The bulls and the goats which are burned are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar].  Their blood requires sprinkling on the curtain and on the golden altar.  [The omission] of one of these applications invalidates [the offering]. He poured out the remainder of the blood on the western base of the outer altar.  If he did not [pour it out], that does not invalidate [the offering]. Both of these [offerings] are burned in the place of the ashes [outside of the city]. ",
+            "[Concerning] the communal and individual <i>chata'ot</i> [offerings brought to expiate sin] - These are the communal <i>chata'ot</i>: The New Moon goats  and those of holidays. These are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires four applications - [one] on [each of] the four corners [of the altar].  How [was this done]?  The priest ascended the ramp and turned onto the ledge [encircling the altar] and came to the southeast corner, [he then walked to] the northeast corner, [then to] the northwest corner, [then to] the southwest corner. The remainder of the blood was poured out on the southern base [of the altar]. These [the meat from these sacrifices] were eaten within the curtains [of the Temple courtyard; these were later replaced with walls] by male priests, prepared in any manner, during that day and [subsequent] night until midnight. ",
+            "The <i>Olah</i> [an offering that is entirely burnt], [which is within the category of] <i>Kodshai Kodashim</i>, is slaughtered on the north [side of the altar] and its blood is collected in a consecrated vessel on the north [side of the altar].  Its blood requires two applications which [amount to] four [when the blood is applied to a corner it touches two sides of the altar simultaneously]. [The<i>Olah</i>] must be skinned, dismembered, and completely [burned] in [the altar] fires.",
+            "[Concerning] <i>Zivchei Shalmei Tzibur</i> [<i>Shelamim</i> offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot] and <i>Ashamot</i> [offerings brought to alleviate guilt], these are the <i>Ashamot</i>: The <i>Asham</i> for robbery, the <i>Asham</i> for misuse of consecrated property, the <i>Asham</i> for [having relations with] a <i>Shifchah Charufah</i> [a non-Jewish female slave partially freed, and betrothed to a Jewish slave], the <i>Asham</i> of the <i>Nazir</i> [a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity], the [purification] <i>Asham</i> of the <i>Metzora</i> [one rendered severely impure from an unsightly skin disease.  Upon recovery and purification he must bring offerings], and the uncertain <i>Asham</i> [brought upon possible commission of a sin].  These [offerings] are slaughtered on the north [side of the altar], and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires two applications, which [amount to] four, and they are eaten within the curtains [of the Temple courtyard] by male priests, prepared in any manner, during that day and [subsequent] night until midnight.",
+            "The <i>Todah</i> [thanksgiving-offering] and ram of the <i>Nazir</i> [are sacrifices within the category of] <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem]. They are slaughtered anywhere in the Temple courtyard, and their blood requires two applications, which [amount to] four, and they are eaten throughout the city [of Jerusalem], by anyone, prepared in any manner, during that day and [subsequent] night until midnight.  The same rules apply to their [the sacrifices'] portions [given to the priests, and their loaves - also given to the priests], except that these portions are eaten by the priests, their wives, their children and their slaves.  ",
+            "The <i>Shelamim</i> [is a sacrifice within the category of] <i>Kodashim Kalim</i>. They are slaughtered anywhere in the Temple courtyard. Their blood requires two applications which [amount to] four, and they are eaten throughout the city [of Jerusalem], by anyone, prepared in any manner, over two days and an [intervening]  night. The same rules apply to their [the sacrifices'] portions [given to the priests, and their loaves - also given to the priests], except that these portions are eaten by the priests, their wives, their children and their slaves.  ",
+            "The <i>Bechor</i> [first-born offering], the <i>Ma'aser</i> [animal tithe], and the Passover offering [are sacrifices within the category of] <i>Kodashim Kalim</i>. They are slaughtered anywhere in the Temple courtyard, and their blood requires one application as long as it is applied at a spot next to the base [of the altar].  These differ with regard to their consumption: the <i>Bechor</i> is eaten by the priests, but the <i>Ma'aser</i> is eaten by anyone. They are [both] eaten throughout the city [of Jerusalem] (by anyone) prepared in any manner, for two days and an [intervening] night. The Passover offering is only eaten at night, and only until midnight. It is only eaten by those assigned to it, and it is only eaten roasted. "
+        ],
+        [
+            "[If] <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] were slaughtered on top of the altar, Rabbi Yose says: It is as though they were slaughtered in the north [of the Temple courtyard]. Rabbi Yose bar Yehudah says: From the middle [of the top surface] of the altar northwards, [it is] like [they were slaughtered] in the north, from the middle [of the top surface] of the altar southwards, [it is] like [they were slaughtered] in the south. The grain-offerings had fistfuls removed [from them] anywhere in the Temple courtyard. They were eaten within the curtains, by male priests, prepared in any manner, [and eaten] that day and [subsequent] night until midnight. ",
+            "The <i>Chattat</i> [offerings brought to expiate sin] of a bird was performed at the southwest corner [of the altar].  It is valid [if done] any place, but that was its [proper] place. That corner served [as the location for] three services below [the altar's midpoint] and it served [as the location for] three services above [the altar's midpoint]. [Performed at this corner] below [the midpoint were]: The <i>Chattat</i> of the bird, the presentation [of grain-offerings], and [the pouring out of] the remainders [of sacrificial] blood. [Performed at this corner] above [the midpoint were]: [The pouring of] the wine libation, [the pouring of the] water libation, and [the procedure of] the <i>Olah</i> [an offering that is entirely burnt] of a bird when there were too many [sacrifices being brought] at the east [corner of the altar]. ",
+            "All who ascend the altar, ascend on the right side, and circle [the altar] and descend on the left side, except those who ascend for these [previously mentioned] three services.  They would ascend, and descend by retracing their steps.",
+            "How was the <i>Chattat</i> of a bird performed? He [the priest] would pierce its head at the back of its neck, but would not separate [its head from its body]. He would sprinkle its blood on the altar wall. The remainder of the blood was drained out on the base [of the altar]. Nothing [was placed] on the altar except its blood, everything [else] went to the priests. ",
+            "How was the <i>Olah</i> of a bird performed? He [the priest] ascended the ramp, and turned to the surrounding ledge, and came to the southeast corner.  He pierced its head at the back of its neck, and separated [the head from the body], and drained out its blood on altar wall.  He took the head and pressed the spot where it was removed to the altar, saturated it with salt, and threw it onto the fires. He took the body and removed the crop, and the feathers, and the entrails that were emerging, and threw them onto the place of ashes. He cleaved [the body], but did not separate [the halves]; if he did separate them, it is [still] valid. He saturated it with salt, and threw it onto the [altar] fires. ",
+            "If he [the priest] did not remove the crop, or the feathers, or the emerging entrails, or did not saturate it with salt, if he deviated from the proper procedure after the blood had been drained out, it is valid.  If he separated the [head of the] <i>Chattat</i> [from the body], or if he did not sever the [head of the] <i>Olah</i>, it is invalid.  If he drained the blood of the head, but not the blood of the body, it is invalid. If one drained the blood of the body, but not the blood of the head, it is valid. ",
+            "[If] he [the priest] pierced the head of a <i>Chattat</i> of a bird but not for its own sake, if he drained out its blood not for its own sake, or [he did it] for its own sake but also for the sake of something else, or for the sake of something else but also for its own sake, it is invalid. The <i>Olah</i> of a bird is valid [in such circumstances] except that it does not fulfill its owners' obligation. [With] both a <i>Chattat</i> of a bird and an <i>Olah</i> of a bird where he pierced [the neck] or drained out the blood [with the intention] of eating what is usually eaten [or] to burn what is usually burned, outside of its proper place, it is invalid but he is not subject to <i>Karet</i> [excision at the hands of Heaven]. [If one intended to act] after the proper time, it is <i>Piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time]; and he is liable for <i>Karet</i> provided that the <i>Matir</i> [that which enables a sacrifice to fulfill its purpose] was offered properly.  How does one offer the <i>Matir</i> properly?  If one pierced the neck in silence [with no unlawful intention] but drained the blood [with the intention of acting] after its proper time; or if one pierced it [with the intention of acting] after its proper time but drained the blood in silence [with no unlawful intentions]; or if one pierced it and drained the blood [with the intention of acting] after its proper time - this is [what is meant by] offering the <i>Matir</i> properly.  How does one not offer the <i>Matir</i> properly?  If one pierced [the neck with the intention of acting] outside of its proper place and drained the blood [with the intention of acting] after its proper time; or if he pierced [the neck with the intention of acting] after its proper time and drained its blood [with the intention of acting] outside its proper place; or if he pierced it and drained the blood [with the intention of acting] outside the proper place. [If] he [the priest] pierced the head of an <i>Olah</i> of a bird but not for its own sake, and drained its blood [with the intention of acting] after the proper time; or if he pierced it [with the intention of acting] after the proper time and drained the blood but not for its own sake; or he pierced it and drained the blood but not for its own sake - this is [what is meant by] not offering the <i>Matir</i> properly.  [If one intends on] eating an olive's bulk outside its proper place and an olive's bulk the next day, or [he intends on eating] an olive's bulk the next day and an olive's bulk outside its proper place; or half an olive bulk's worth outside its proper place and half an olive's bulk the next day; or half an olive's bulk the next day and half an olive's bulk outside its proper place - it is invalid, but he is not subject to <i>Karet</i>.  Rabbi Yehudah said: This is the general rule: If [unlawful] intention of time precedes [unlawful] intention of place, it [the offering] is <i>Piggul</i> and it subjects him to <i>Karet</i>; but if the [unlawful] intention of place precedes [unlawful] intention of time it is invalid but he is not subject to <i>Karet</i>.  And the Sages say: In both cases it is invalid but he is not subject to <i>Karet</i>.  [If one intends] on eating half an olive's bulk and burning half an olive's bulk it is [nevertheless] valid, because eating and burning do not combine.  "
+        ],
+        [
+            "[If the procedure for] a <i>Chattat</i> [offerings brought to expiate sin] of a bird was performed [correctly] below [the  altar's midpoint] according to the procedure of a <i>Chattat</i> for the sake of a <i>Chattat</i>, it is valid.  [If the] procedure for a <i>Chattat</i> [was performed but] for the sake of an <i>Olah</i> [an offering that is entirely burnt], [or if the] procedure [was performed] according to that of an <i>Olah</i> [but] for the sake of a <i>Chattat</i>, [or if the] procedure [was performed] according to that of an <i>Olah</i> [and] for the sake of a <i>Chattat</i>, it is invalid.  [If the blood] was applied above [the altar's midpoint] according to either procedure, it is invalid.",
+            "[If the procedure for] an <i>Olah</i> of a bird was performed [correctly] above [the  altar's midpoint] according to the procedure of a burnt-offering for the sake of an <i>Olah</i>, it is valid.  [If the] procedure for an <i>Olah</i> [was performed but] for the sake of a <i>Chattat</i>, it is valid but it has not fulfilled its owner's obligation. [If the] procedure [was performed] according to that of a <i>Chattat</i> [but] for the sake of an <i>Olah</i>, [or if the] procedure [was performed] according to that of a <i>Chattat</i> [and] for the sake of a <i>Chattat</i>, it is invalid.  [If the blood] was applied below [the altar's midpoint] according to either procedure, it is invalid.         ",
+            "None of these [cases listed above] render one impure through swallowing [as is the case with the ingestion of impure kosher birds], but they are subject to <i>Me'ilah</i> [misuse of consecrated property], with the exception of the <i>Chattat</i> of a bird [whose blood was] applied below [the altar's midpoint], following the procedure of a <i>Chattat</i> and for the sake of a <i>Chattat</i>.",
+            "[Regarding] the <i>Olah</i> of a bird whose blood was applied below [the altar's midpoint], following the procedure of a<i>Chattat</i> and for the sake of a <i>Chattat</i> - Rabbi Eliezer says it is subject to <i>Me'ilah</i>. Rabbi Yehoshua says it is not subject to <i>Me'ilah</i>. Rabbi Eliezer said: If a <i>Chattat</i> which does not subject one to <i>Me'ilah</i> [when performed] for its own sake, [yet] does subject one to <i>Me'ilah</i> if [performed] for the sake of something else, is it not logical that an <i>Olah</i> which does subject one to <i>Me'ilah</i> [when performed] for its own sake, should [certainly make one] subject to <i>Me'ilah</i> [when performed] for the sake of something else?  Rabbi Yehoshua said to him: No, you refer to a <i>Chattat</i> which was [performed] for the sake of an <i>Olah</i> [and is subject to <i>Me'ilah</i>] because he changed its objective to something which is subject to <i>Me'ilah</i>; will you say [the same] for an <i>Olah</i> where he changed his objective to a <i>Chattat</i> [considering] he has changed the objective to something not subject to <i>Me'ilah</i>?  Rabbi Eliezer said to him: Consider,<i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered on the south [side of the altar and] that were slaughtered for the sake of sacrifices of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] - these prove the point, because he changed their objective to something that is not subject to <i>Me'ilah</i> and yet one is subject to <i>Me'ilah</i> over them. Thus you should not be surprised [with regard to] a <i>Chattat</i> [where] even though one has changed its objective to something that does not make one subject to <i>Me'ilah</i>, one can still be subject to <i>Me'ilah</i> [over it].  Rabbi Yehoshua said to him: No, you refer to <i>Kodshai Kodashim</i> that were slaughtered on the south [side of the altar] and were slaughtered for the sake of <i>Kodashim Kalim</i>, and that he changed their objective to something that comprises both forbidden and permitted things; would you say the same thing regarding a <i>Olah</i> whose objective was changed to something that is entirely permitted?",
+            "If one ֹpierced [the neck of a bird] with his left hand, or [did it] at night, [or] if he slaughtered non-consecrated animals inside the Temple courtyard, [or] consecrated animals outside the Temple courtyard - these do not render a person impure through swallowing [as is the case with the ingestion of impure kosher birds].  If one severed [the head] with a knife, [or] if one pierced [the neck] of a non-consecrated [bird] inside the Temple courtyard, [or that of] a consecrated [bird] outside the Temple courtyard, [or the necks of] turtle-doves that are not yet old enough [to be sacrificed, or those of] pigeons that are too old [to be sacrificed, or that of a bird] whose wing has dried out, or who has a blind eye, or whose leg was cut off - these render a person impure through swallowing.  This is the general rule: Anything that was made invalid inside the Temple courtyard does not render a person impure through swallowing. If it was not made invalid inside the Temple courtyard [but outside], it does render a person impure through swallowing. [In all cases where] ineligible people pierce [birds' necks], their piercings are invalid, but [the birds] do not render a person impure through swallowing.   ",
+            "If one pierced [a bird's neck] and it was found to be a <i>Terefah</i> [an animal with a mortal condition such that it would die within one year], Rabbi Meir says: It does not render a person impure through swallowing.  Rabbi Yehudah says: It does render a person impure through swallowing.  Said Rabbi Meir: If the slaughtering of an animal [which if it were a] <i>Nevelah</i> [an improperly slaughtered animal of a permitted species] would transmit impurity via touch and carrying, [nevertheless] loses its ability to transmit impurity [if it were a] <i>Terefah</i>, then a bird [which if it were a] <i>Nevelah</i> would not transmit impurity through touch or carrying, should certainly [cause] a <i>Terefah</i>, if slaughtered, to lose its ability to transmit impurity. Just like we find that slaughtering [a bird] permits it to be eaten, and removes the ability of a <i>Terefah</i> to transmit impurity, so too piercing [a bird's neck] permits it to be eaten [should] remove the ability of a <i>Terefah</i> to transmit impurity. Rabbi Yose says: It is sufficient [to compare a <i>Terefah</i> bird] to a <i>neveilah</i> animal [such that] slaughtering removes its ability to transmit impurity, but piercing [its neck] does not. "
+        ],
+        [
+            "Any offerings which became mixed up with <i>chata'ot</i> [offerings brought to expiate sin][designated to] die, or with an ox [designated to be] stoned, even if it be one among ten thousand - they all must die. If they became mixed up with an ox that was used to commit a sin, or [with an ox] which killed a person based on [the testimony of] a single witness, or based on [the testimony of] the owners, or with an ox that had relations with a woman, or with whom a man had relations, or with an ox designated for idolatry, or which was worshiped, or with an ox that was used to pay a prostitute, or which was exchanged for a dog, or with a mixed breed, or with a <i>Terefah</i> [an animal with a mortal condition such that it would die within one year], or with an animal born through Caesarean section - these are [all] set to graze until they become blemished, and then they are sold. And one brings [a new animal] equal in value to the most valuable among them, for the same type of sacrifice.  If [a sacrifice] became mixed up with unblemished non-consecrated animals, the non-consecrated animals are sold to those requiring that type of sacrifice.  ",
+            "[If] consecrated animals [became mixed up] with [other] consecrated animals of the same type, this one is offered for one of the individuals and that one is offered for one of the individuals. [If] consecrated animals [became mixed up] with [other] consecrated animals of a different type - they graze until they become blemished, and then they are sold. And one brings [new animals] equal in value to the most valuable among them for each of the two types, and suffers the difference in value from his own holdings.  If they [the animals] became mixed up with a <i>Bechor</i> [first-born offering] or a <i>Ma'aser</i> [animal tithe] - they must graze until they become blemished, and then they are eaten according to [the rules governing] a <i>Bechor</i> or a <i>Ma'aser</i>.  All types [of animals designated for sacrifice] can become mixed up, except for the <i>Chatat</i>  and the <i>Asham</i> [offerings brought to alleviate guilt].",
+            "[If] an <i>Asham</i> became mixed up with a <i>Shelamim</i> [offerings whose various parts are consumed by its owners, the <i>Kohanim</i> and the fire on the altar], they are left to graze until they become blemished.  Rabbi Shimon says: Both of them are slaughtered on the north [side of the altar] and they are eaten according to [the rules governing] the more stringent of the two.  They [the Sages] said to him: We do not cause consecrated animals to become invalid.  If pieces of meat became mixed up with other pieces of meat, the meat of the sacrifices of <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] with the meat of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], [or those] which are eaten over one day with those which are eaten over two days - [all] are eaten according to [the rules governing] the more stringent of the two.  ",
+            "[If] the limbs of a <i>Chatat</i> became mixed up with the limbs of an <i>Olah</i> [an offering that is entirely burnt], Rabbi Eliezer says: One places them on top [of the altar], and I consider the meat of the <i>Chattat</i> on top [of the altar] as if it were wood.  The Sages say: Once they loses their form they are brought out to the place of ashes.",
+            "[If] limbs [became mixed up] with the limbs of blemished animals, Rabbi Eliezer says: If one of their heads was offered, all of the heads may be offered; if one of their legs was offered, all of the legs may be offered. And the Sages say: Even if all but one of them was offered, the remaining one is taken out to the place of ashes. ",
+            "[If] blood became mixed with water: if it [still] has the appearance of blood, it is valid.  If it [blood] became mixed with wine, we view it as if it were water. If it [blood] became mixed with the blood of [another] animal, or with the blood of a [wild kosher] animal, we view it as if it were water.  Rabbi Yehudah says: Blood does not nullify blood. ",
+            "[If blood] was mixed with blood of invalid sacrifices, it is poured out in the drain. [If it was mixed] with the animal's final blood [that emerges following its slaughter], it is poured out in the drain.  Rabbi Eliezer deems it valid.  If [the priest] did not consult and applied the blood [mixture] it is valid. ",
+            "[If] the blood of valid sacrifices [became mixed] with the blood of blemished sacrifices, it is poured out in the drain.  [If] a cup [became mixed up with] cups of [these other types of blood], Rabbi Eliezer says: If one of the cups of blood was applied, all the cups [of blood] can be applied. And the Sages say, even if all but one [cup] was offered, the last one is poured out in the drain. ",
+            "[If] blood [that should be] applied below [the altar's midpoint] became mixed with blood [that should be] applied above [the altar's midpoint], Rabbi Eliezer says: They should all be applied above, and I consider the blood that should be applied below as if it were water; and then he should repeat a [second] application below.  And the Sages say they must be poured out into the drain.  But if [the priest] did not consult and applied the blood [mixture] it is valid.",
+            "[If] blood that [requires] one application became mixed with [other] blood that [also requires] one application, they [should apply] one application. [If] blood that [requires] four applications [became mixed with blood that requires] four applications, they [should apply] four applications. [If] blood that [requires] four [applications became mixed] with [blood] that [requires] one, Rabbi Eliezer says: They [should apply] four applications.  Rabbi Yehoshua says: They [should apply] one application.  Rabbi Eliezer said to him [that by doing so] one violates [the commandment of] \"Do not detract [from the Torah's commandments]\".  Rabbi Yehoshua said to him [that by following his approach] one violates [the commandment of] \"Do not add [to the Torah's commandments]\". Rabbi Eliezer said to him: \"Do not add\" only applies if it is by itself.  Rabbi Yehoshua said to him: \"Do not detract\" [too] only applies if it is by itself. And Rabbi Yehoshua further said: When you apply [extra] you actively violate \"Do not add\"; [but] when you do not apply, you violate \"Do not detract\" but you do it passively. ",
+            "[If] blood [that should be] applied [on the] inside [incense altar] became mixed with blood [that should be] applied [on the] outside [main altar], it [the mixture] must be poured out into the drain. If he applied them [on the] outside [altar] and then returned and applied them on the inside [altar] it is valid.  [If he applied them on the] inside [altar] and then returned and applied them on the outside [altar], Rabbi Akiva invalidates it, but the Sages deem that valid.  For Rabbi Akiva was wont to say: All blood that enters the Sanctuary for atonement becomes invalid, but the Sages say this only applies to [that of] the sin-offering. Rabbi Eliezer says: Also the <i>Asham</i> as it states, \"Like the <i>Chattat</i>, so is the <i>Asham</i>\" (Leviticus 7:7). ",
+            "[If] the blood of a <i>Chattat</i> was collected in two cups, [and] one of them left [was taken] out [of the Temple courtyard], the one [remaining] inside is valid.  If one [of them] entered inside [the Sanctuary], Rabbi Yose HaGlilli deems valid the one [remaining] outside, but the Sages deem it invalid.  Rabbi Yose HaGlilli said: If in a case where [unlawful] thoughts [about acting] outside invalidate, we do not consider the remainder like the one went out, then certainly in a case where [unlawful] thoughts [about acting] inside does not invalidate, we should not consider the remainder like the one that went in.  If it entered the Sanctuary to atone even though it did not atone, it is invalid, these are the words of Rabbi Eliezer. Rabbi Shimon says, [it is not invalid] unless it atones.  Rabbi Yehudah says: If it accidentally entered [the Sanctuary] it is valid.  The forehead plate [worn by the high priest] does not atone for invalid blood that was dashed on the altar, except for impure [cases], since the forehead plate atones for impure [cases] but not for blood that leaves [the Temple courtyard]. "
+        ],
+        [
+            "The altar sanctifies that which is fit for it.  Rabbi Yehoshua says: Anything that is fit for the fire - if it went up on the [altar], it does not come down, as it says (Leviticus 6:2) \"It is the <i>Olah</i> [an offering that is entirely burnt] on the fire on the altar\" - just as a <i>Olah</i> which is fit for the fire - if it went up [on the altar] it does not come down, so too anything fit for the fire - if it went up, it does not come down.  Rabban Gamliel says: Anything fit for the altar - if it went up, it does not come down, as it says, \"It is the <i>Olah</i> on the fire on the altar .\"  Just as the <i>Olah</i> which is fit for the altar - if it went up, it does not come down, so too anything which is fit for the altar - if it went up, it does not come down. The only [practical] differences between the positions of Rabban Gamliel and Rabbi Yehoshua are the blood and the [accompanying] libations, regarding which Rabban Gamliel says do not come down, but Rabbi Yehoshua says do come down.  Rabbi Shimon says: [If] the sacrifice is valid but the libations are invalid, [or if] the libations are valid but the sacrifice is invalid, [or] even [if] both are invalid, the sacrifice does not come down, but the libations do come down. ",
+            "The following [are items] which if went up [to the altar], do not come down.  [A sacrificial item] that was left overnight [and then taken up on the altar], or was impure [and then taken up], or went out [of the Temple courtyard], or was slaughtered [with the intention of acting] outside its proper place or after its time, or if ineligible people received its blood or dashed its blood.  Rabbi Yehudah says: [If] it was  slaughtered at night, [or] its blood was spilled, or [if] its blood left the [confines of the] curtains [of the Tabernacle, later - walls of the Temple] - if it went up [to the altar], it comes down.  Rabbi Shimon says: It does not come down, for Rabbi Shimon was wont to say: Any sacrifice that became invalid inside the Temple [precincts] - the Temple accepts it; if it did not become invalid inside the Temple [precincts, but outside them] - the Temple does not accept it.  ",
+            "The following are [cases where a sacrifice] did not become invalid inside the Temple [precincts but outside them]: [An animal] that had relations with a woman, or with whom a man had relations, or that was designated for idolatry, or which was worshiped, or that was used to pay a prostitute, or which was exchanged [for a dog], or which was a mixed breed, or which was a <i>Terefah</i> [an animal with a mortal condition such that it would die within one year], or which was born through Caesarean section, or which was blemished.  Rabbi Akiva deems valid blemished offerings. Rabbi Chanina Segan HaKohanim says: My father would remove blemished offerings from the top of the altar. ",
+            "Just as [items that] went up [to the altar] do not come down, so too if they came down, they do not go [back] up.  And all of these [that] went up alive to the top of the altar [must] come down.  An <i>Olah</i> that went up to the top of the altar alive must come down; [but] if it was slaughtered on top of the altar, it is skinned and dismembered in its place. ",
+            "And the following are [items] that come down [even] if they went up [to the top of the altar]: The flesh of <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], and the flesh of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], the remainder of the <i>Omer</i> [the special barley offering offered on the sixteenth of Nisan which permits grain harvested in the last year to be eaten], <i>Shtei HaLechem</i> [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], <i>Lechem HaPanim</i> [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple],  leftover portions of meal-offerings, and the <i>Ketoret</i> [holy incense offered twice a day on the golden altar inside the Temple]. The wool from the heads of sheep, the hair from the beards of goats, and the bones, and the sinews, and the horns, and the hooves - these, while attached are brought up as it says, (Leviticus 1:9) \"And the priest shall make all of it burn on the altar.\" Once they have been removed they are not brought up, as it says, (Deuteronomy 12:27) \"And you shall make your <i>Olot</i> the flesh and the blood.\"",
+            "And all of the [aforementioned] which were discharged from [atop] the altar [due to the fires] are not returned [to it]. Similarly, a coal that was discharged from [atop] the altar [is not returned]. Limbs that were discharged from the altar are returned [if they fell off] before midnight, and one [is subject to] <i>Me'ilah</i> [misuse of consecrated property, for using] them. [If they fell off] after midnight they are not returned and one is not subject to <i>Me'ilah</i> [for using them].",
+            "Just as the altar sanctifies that which is fitting for it, so too the ramp [leading up the altar] sanctifies. Just as the altar and the ramp sanctify those items that are fitting for them, so too do the utensils sanctify. A vessel for liquid sanctifies liquids, and a vessel for dry measure sanctifies solids. A vessel for liquid cannot sanctify solids, and a vessel for dry measure cannot sanctify liquids. [If] consecrated vessels become perforated, they [still] sanctify if they [can] serve the function they did when they were whole; if [they] cannot [serve that function], they do not sanctify. And all [utensils] only sanctify within the Temple [precincts]."
+        ],
+        [
+            "Anything that is [offered] more frequently than something else, precedes it [when both are offered].  The <i>Tamid</i> [communal burnt-offering brought twice daily in the Temple, once at dawn and once in the late afternoon] precede the <i>Musaf</i> offerings [additional sacrifices brought on Shabbat and holidays]; the <i>Musaf</i> offerings of Shabbat precede the <i>Musaf</i> offerings of <i>Rosh Chodesh</i> [the first day of the new month on which special prayers and sacrifices offered]; the <i>Musaf</i> offerings of <i>Rosh Chodesh</i> precede the <i>Musaf</i> offerings of <i>Rosh HaShanah</i> [the New Year's festival], as it says: \"You shall offer these in addition to the <i>Olah</i> [an offering that is entirely burnt] of the morning, which is for a continual <i>Olah</i>\" (Numbers 28:23).",
+            "Anything that is holier than something else precedes it [when both are offered].  The blood of a <i>Chattat</i> [an offering brought to expiate sin] precedes that of an <i>Olah</i> because it achieves atonement; but the limbs of an <i>Olah</i> precede the designated portions of a <i>Chattat</i> because they are entirely burnt on the fires.  A <i>Chattat</i> precedes an <i>Asham</i> [offerings brought to alleviate guilt] because its blood is dashed on the four corners and on the base [of the altar].  An <i>Asham</i> precedes a <i>Todah</i> [thanksgiving-offering] and the ram of a <i>Nazir</i> [a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity] because it is a type of <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely]. A <i>Todah</i> or the ram of a <i>Nazir</i> precede a <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] because they [the first two] are eaten over one day and require [an accompanying] bread [offering].  A <i>Shelamim</i> precedes a <i>Bechor</i> [first-born offering] because it requires a four-fold application [of blood], and the laying of hands, and libations, and the waving of the breast and thigh.",
+            "A <i>Bechor</i> precedes a <i>Ma'aser</i> [animal tithe] because its sanctity [begins] in the womb, and it is eaten by priests. A <i>Ma'aser</i> precedes bird-offerings, since it is a [slaughtered] sacrifice and it includes sacred parts [namely] its blood and its designated portions [burnt on the altar].",
+            "The bird-offerings precede grain-offerings because they are a type of blood-offering. The <i>Chattat</i> of flour precedes the voluntary meal-offering because it comes [to atone] for a sin.  The <i>Chattat</i> of a bird precedes the <i>Olah</i> of a bird, as does the consecration [of the sin-offering of a bird precede that of an <i>Olah</i>].  ",
+            "All the <i>chata'ot</i> in the Torah precede the <i>Ashamim</i> except the <i>Asham</i> of the <i>Metzora</i> [one rendered severely impure from an unsightly skin disease.  Upon recovery and purification he must bring offerings] since it comes to permit [him to eat sacrificial meat]. All the <i>Ashamim</i> in the Torah must be two year old [rams] and be [two] silver shekels in value, except the <i>Asham</i> of a <i>Nazir</i> and that of a <i>Metzora</i>, since those are one year old and need not be [two] silver shekels in value.",
+            "Just as there is order with regard to the offering [of the sacrifices] so is there order with regard to eating [of the sacrifices].  [If one had] a <i>Shelamim</i> of yesterday and a <i>Shelamim</i> of today, [the one] from yesterday takes precedence. [If one had]  a <i>Shelamim</i> of yesterday and a <i>Chattat</i> or a <i>Asham</i> of today, the [one] from yesterday takes precedence.  These are the words of Rabbi Meir, but the Sages say the <i>Chattat</i> takes precedence because it is a type of <i>Kodshai Kodashim</i>. ",
+            "And with regard to all of them the priests can eat them [prepared] in any manner: They can eat them roasted, stewed, or cooked.  And they may [cook them] with non-sacred spices or spices of <i>Terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation and can only be consumed by Kohanim or their households].  These are the words of Rabbi Shimon. Rabbi Meir says they may not add spices of <i>Terumah</i> [to the meat] so as to not cause the <i>Terumah</i> to become invalidated. ",
+            "Rabbi Shimon said: If you see oil being distributed in the Temple court, you need not ask what it is - it is the remainder from the wafers of the Israelites' meal-offerings, or a [remainder of] a <i>Log</i> [a biblical unit of liquid measurement] of oil from a <i>Metzora</i>. If you see oil that is poured upon the fires, you do not need to ask what it is - it is the remainder of the wafers from the priests' meal-offerings, or the meal-offering of the anointed high priest. [This is because] individuals cannot donate oil [just by itself]. Rabbi Tarfon says: [Individuals can] donate oil [just by itself]."
+        ],
+        [
+            "[If] the blood of a <i>Chatat</i> [offerings brought to expiate sin] splattered onto clothing, [the clothing] requires washing. Even though the verse speaks only about <i>chata'ot</i> that are eaten, as it says (Leviticus 6:19) \"It shall be eaten in a holy place\", [nevertheless] both [blood from sacrifices] which are eaten and [blood from sacrifices] which [have their blood] sprinkled inside the Sanctuary require washing, as it says (Leviticus 6:18) \"The law of the <i>Chatat</i>\" - one law [governs] all <i>chata'ot</i>. ",
+            "[Splattered] blood of an invalid <i>Chatat</i> does not require washing regardless of whether the <i>Chatat</i> had a moment when it was valid, or if it never had such a moment.  What is [the case of a <i>Chatat</i>] that had a moment of validity?  One that was left over-night, [or] that became impure, or that left the [Temple courtyard].  And what is [the case of a <i>Chatat</i>] that never had a moment of validity?  [One] that was slaughtered [with the intention of acting] after its proper time or outside its proper place, or if ineligible people collected its blood or dashed its blood [against the altar].",
+            "[If] blood splattered from the neck onto clothing, it does not require washing. [If it splattered] off the corner [of the altar] or off the base [of the altar], it does not require washing.  If it spilled on the floor and he [the priest] gathered it, it does not require washing.  Blood only requires washing if it was collected in a vessel and was valid for dashing [against the altar].  [If] it splattered onto the hide before [the latter] was removed [from the animal] it does not require washing; [if it splattered] after it was removed it does require washing - [these are] the words of Rabbi Yehudah; Rabbi Eliezer says: Even after it was removed it does not require washing. Only the spot where blood [was splattered] requires washing.  [Only] something subject to impurity [must be washed]; [only] something that can be washed [need be washed].  ",
+            "Clothing, sackcloth and hides require washing in a holy place [the Temple courtyard]. The breaking of an earthenware vessel [must be done] in a holy place. The scouring and rinsing of a copper vessel [must be done] in a holy place. This is the stringency of the <i>Chatat</i> over other sacrifices of the highest degree of sanctity.",
+            "[If] a garment went outside the curtains [the Temple precincts], it is brought in and washed in a holy place. If it became impure outside the curtains, one should tear it, and bring it inside, and wash it in a holy place. [If] an earthenware vessel went outside the curtains, one brings it in and breaks it in a holy place. [If] it became impure outside the curtains, one pierces it, and brings it inside, and breaks it in a holy place.",
+            "[If] a copper vessel went outside the curtains, one brings it in, and scours it and rinses it in a holy place. If it became impure outside the curtains, one punctures it, and brings it in, and scours it and rinses it in a holy place. ",
+            "Both a vessel in which one cooked and one into which was poured a boiling liquid require scouring and rinsing.  Both [vessels used to cook] <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] and [those used to cook] <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] require scouring and rinsing; Rabbi Shimon says: [Vessels used to cook] <i>Kodashim Kalim</i> do not need scouring and rinsing. Rabbi Tarfon says: If one cooked in [a vessel] at the start of a festival, he may cook in it during the entire festival; but the Sages say: [He may only cook in it] during the time [allotted for] eating [the sacrifice's meat]. [Regarding] scouring and rinsing:  Scouring is like scouring [the inside] of a cup, and rinsing is like rinsing [the outside] of a cup; scouring [is performed] with hot water and rinsing [is performed] with cold water.  The spit and the grill are scalded with hot water. ",
+            "[If] one cooked both sacred things and non-sacred things [in one vessel], or [cooked in one vessel] both <i>Kodshai Kodashim</i> and <i>Kodashim Kalim</i>, if there is enough [meat] to impart flavor, the less stringent [meat] must be eaten following the [rules governing] the more stringent [meat], and [the vessels] do not require scouring and rinsing and [the mixture] does not render invalid through contact.  [If] a wafer touched another wafer, or a piece of meat touched another piece of meat, neither the whole wafer nor the whole piece of meat become prohibited, rather just the place of absorption does. "
+        ],
+        [
+            "A <i>Tevul Yom</i> [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], and a <i>Mechusar Kippurim</i> [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], do not receive [portions of] the sacrifices that are eaten that evening.  An <i>Onen</i> [a person whose close relative has died but has not yet been buried] may touch [sacrifices] but may not offer [them] and does not receive portions to eat that evening. Blemished priests do receive portions and may eat [sacrificial meat regardless of] whether their blemishes are permanent or are temporary. However, [blemished priests] may not officiate [in offering sacrifices].  Anyone who is unfit to perform the [Temple] service does not receive [a portion] of meat to eat, and whoever does not receive [a portion] of meat does not receive [a portion] of the hides. [If a priest] was impure at the moment the blood was dashed [on the altar], he does not receive [a portion] of the meat even if he became pure by the time the fats were burned, as it says (Leviticus 7:33) \"He among the sons of Aharon who offers the blood of the <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and the fat receives the right thigh for a portion.\"",
+            "[If] the altar did not receive the rights to the flesh [of a sacrifice], the priests do not receive its hide, as it says (Leviticus 7:8) \"Any man's <i>Olah</i> [an offering that is entirely burnt]\" - [it must be] an <i>Olah</i> that was brought for a man. [If] an <i>Olah</i> was not slaughtered for its own sake, its hide [is given] to the priests even though it does not fulfill its owner's [obligation]. The hides of both an <i>Olah</i> [brought by] a man and an <i>Olah</i>[brought by] a woman [are given] to the priests. ",
+            "The hides of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] [are given] to its owners, but the hides of <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] [are given] to the priests.  [This can be shown through] a <i>Kal Vachomer</i> [<i>a fortiori</i> reasoning]: If [priests], who do not have rights to meat from an <i>Olah</i>, do have rights to its hide, is it not logical that they should have rights to the hides of [other] sacrifices of <i>Kodshai Kodashim</i> [considering] that  they do have rights to their meat?  [And] the altar cannot prove [otherwise] because it never [receives] any hide.  ",
+            "[If] a sacrifice became invalid before it was skinned, its hide is not [given] to the priests; [if it became invalid] after it was skinned, its hide is [given] to the priests.  Rabbi Chanina Segan HaKohanim said: In my life I never saw a hide [be taken] out [of the Temple precincts] to be burned.  Rabbi Akiva said: From his statement we learn that [if] one skins a <i>Bechor</i> [first-born offering] which was [then] found to be a <i>Terefah</i> [an animal with a mortal condition such that it would die within one year], the priests should still benefit from its hide.  And the Sages say: [The statement of] \"we never saw\" is no proof; rather [the hide] goes out to the place of burning. ",
+            "The bulls that are burned [entirely] and the goats that are burned [entirely] - when they are burned properly, are burned in the place of ashes [outside Jerusalem], and they render clothing [worn by the one who burns them] impure.  If these [offerings] are not burned properly [but became invalid], they are burned on the Temple Mount and do not render clothing impure. ",
+            "They would carry the [bulls and goats] out on poles.  Once the first ones [the men in front] pass the walls of the courtyard and the rear ones have not [yet] passed [the walls of the courtyard], the clothes of first ones become impure, but the clothes of the rear ones do not become impure until they have left.  Once both sets have left, the clothing of both sets becomes impure.  Rabbi Shimon says: Their clothes only become impure once the fire has burned most of the [offerings'] flesh. [Once] the flesh is charred, the clothing of someone [else] who burns [the flesh] does not become impure.  "
+        ],
+        [
+            "One who slaughters and offers up [a sacrifice] outside [the Temple courtyard] is liable for the slaughtering and is liable for the offering up; Rabbi Yose HaGlili says: [If] he slaughtered it inside [the Temple courtyard] but offered it up outside [the Temple courtyard] he is liable; but [if] he slaughtered it outside and offered it up outside, he is exempt because he merely offered something that was invalid.  They said to him: Even if he slaughtered it inside and offered it up outside, once he takes it out, he has invalidated it. ",
+            "An impure person who ate either pure or impure sacrificial meat is liable; Rabbi Yose HaGlili says: An impure person who ate pure sacrificial meat is liable, and an impure person who ate impure sacrificial meat is exempt because he merely ate something that was impure.  They said to him: [If so,] even someone impure who ate pure sacrificial meat [should be exempt], because once he touches it, he has made it impure. And a pure person who ate impure sacrificial meat is exempt, because one is only liable when he himself is impure. ",
+            "A stringency [applies] with slaughtering [outside the Temple courtyard compared to] offering up [outside the Temple courtyard], and a stringency [applies] to offering up [outside the Temple courtyard compared to] slaughtering [outside the Temple courtyard].  A stringency [with regard to] slaughtering is that [if] one slaughters for [the sake of] a person [rather than for God] he is liable, but [if] he offers up a sacrifice to a person he is exempt.  A stringency [with regard to] offering up is that [if] two people held the knife and slaughtered [the animal] they are exempt, but if they [both] held a limb and offered it up they are liable.  If they offered up [an offering] and went back and offered up [an offering] they are liable for every offering, [these are] the words of Rabbi Shimon; Rabbi Yose says: They are only liable once, and they are only liable once they offer it up to the top of an altar.  Rabbi Shimon says: He is liable even if he offers it up on a rock or a stone. ",
+            "One is liable for offering [sacrifices] outside [the Temple courtyard] regardless if they are valid sacrifices or invalid sacrifices which became disqualified inside the holy [area].  One is liable for offering outside [the Temple courtyard] an olive's bulk of an <i>Olah</i> [an offering that is entirely burnt] or its designated portions.  One is liable for offering outside [the Temple courtyard] an olive's bulk of the <i>Kometz</i> [a handful of the meal-offering which the priest takes to put on the altar], or the frankincense, or the <i>Ketoret</i> [holy incense offered twice a day on the golden altar inside the Temple], or the priestly meal-offering, or the meal-offering of the anointed [high] priest, or the meal-offering of the libations; Rabbi Elazar exempts him unless he offers the entirety [of one of these items].  And [with regard to] all of these - if one offered them inside [the Temple courtyard], but left out an olive's bulk, and offered that outside [the Temple], he is liable.  And [with regard to] all of these, [if] they were missing the smallest amount, one is exempt for offering them outside [the Temple courtyard].  ",
+            "One who offers sacrifices and their designated portions outside [the Temple courtyard] is liable.  One who offers outside a meal-offering from which the <i>Kometz</i> was not taken, is exempt.  [If] one took the <i>Kometz</i> and returned that <i>Kometz</i> to [the meal-offering] and then offered it outside [the Temple], he is liable. ",
+            "[If] one offered outside [the Temple courtyard] either the <i>Kometz</i>, or the frankincense, he is liable; Rabbi Elazar exempts him unless he offers the second one [that is, both of them].  If he offered one inside and one outside, he is liable. If he offered outside one of the two bowls of frankincense [from the <i>Lechem HaPanim</i> [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple]], he is liable. Rabbi Elazar exempts him unless he offers the second one.  If he offered one inside and one outside, he is liable.  One who dashes some of the blood outside is liable.  Rabbi Elazar says: Even one who pours the water libation of the festival outside is liable. Rabbi Nechemia says: If one offered the remainder of the blood outside he is liable. ",
+            "One who pierced [the neck of a sacrificial] bird inside [the Temple courtyard] and offered it up outside, is liable.  If he pierced it outside and offered it up outside, he is exempt.  One who slaughters a bird inside and offers it up outside is exempt; one who slaughters it outside and offers it up outside is liable.  What emerges is that which makes it valid inside, exempts when done outside; that which makes it valid outside exempts when done inside.  Rabbi Shimon says: Anything for which one would be liable outside, one is liable for [if done] similarly inside [and then] offered outside, except for the case where it was slaughtered inside and offered up outside. ",
+            "[If] one received the blood  of a <i>Chattat</i> [offerings brought to expiate sin] in one cup, [whereupon] he sprinkled it outside [the Temple courtyard] and then sprinkled it again inside [against the altar wall], [or] if he [sprinkled it] inside and then sprinkled it again outside, he is liable because all of it was fit to be offered inside.  If one received the blood in two cups and sprinkled both of them inside, he is exempt.  If he sprinkled both of them outside, he is liable. [If he sprinkled] one inside and one outside, he is exempt.  [If he sprinkled] one outside and one inside, he is liable for outside one, but the inside one [achieves] atonement.  To what can this be compared?  To one who set aside a <i>Chattat</i>, [whereupon] it was lost, then he set aside another one in its stead, and then the first one was found, and both are standing there.  [If] he slaughters both of them inside he is exempt; if he slaughters both of them outside he is liable. [If he slaughters] one inside and one outside he is exempt; one outside and one inside he is liable for the outside one, but the inside one [achieves] atonement.  Just as its blood exempts its meat, so too it exempts the meat of the other one.     "
+        ],
+        [
+            "[If] a red heifer was burned outside of its specific spot [on the Mount of Olives], and similarly [if] the [special] goat sent away [to the desert wilderness outside of Jerusalem on Yom Kippur] was offered outside [the Temple precincts], [these acts] do not make one liable, as it says (Leviticus 17:4) \"And to the opening of the Tabernacle he did not bring it\" [if] something is not fit to be brought to the door of the Tabernacle, one is not liable [for offering it outside]. ",
+            "[If] one offered outside [the Temple precincts] an animal that had relations with a woman, or with whom a man had relations, or that was designated for idolatry, or which was worshiped, or that was used to pay a prostitute, or which was exchanged for a dog, or was a mixed breed, or was a <i>Terefah</i> [an animal with a mortal condition such that it will die within one year], or an animal born through Caesarean section, he is exempt as it says (Leviticus 17:4) \"Before the  Tabernacle\", one is not liable for anything which is not fit to be brought in the Tabernacle.  [If one offered outside] blemished animals he is exempt, regardless of whether they had a permanent blemish or a temporary blemish.  Rabbi Shimon says: One is exempt [for offering outside] permanently blemished animals, but he violates a negative commandment [by offering outside an animal with] a temporary blemish.  One is exempt for offering outside turtle-doves that are not yet old enough [to be sacrificed] or pigeons that are too old [to be sacrificed]. Rabbi Shimon says: One is exempt for pigeons that are too old, but he violates a negative commandment [by offering outside] turtle-doves that are not yet old enough. One is exempt [for offering outside] an animal and its young [on the same day], or for [offering an animal] which is not old enough [being not yet eight days old].  Rabbi Shimon says: These are [violations] of negative commandments, for Rabbi Shimon was wont to say: One [violates] a negative commandment for anything which may be brought after a certain time, but one [is not punished with] <i>Karet</i> [excision at the hands of Heaven]; but the Sages say, anything for which one is not subject to <i>Karet</i>, one [also is not considered to have violated] a negative commandment.  ",
+            "\"Before its time\" [can refer to] either an animal [which is too young] or its owner [who brings the sacrifice too soon].  What [are cases where] the owner [acts] before his time? A <i>Zav</i> [a man suffering from gonorrhea], or a <i>Zavah</i> [a woman with a menstrual-type flow occurring at a time other than her normal period], or a woman who has given birth, or a <i>Metzora</i> [one rendered severely impure from an unsightly skin disease.  Upon recovery and purification he must bring offerings], who offer their <i>chata'ot</i> [offerings generally brought to expiate sin] or their <i>Ashamim</i> [offerings generally brought to alleviate guilt] [too early] outside [the Temple], are exempt. But [if they offer] their <i>Olot</i> [offerings that are entirely burnt] or their <i>Shelamim</i> [offerings whose various parts are consumed by its owners, the Kohanim and the fire on the altar] outside [the Temple precincts] they are liable. One who offers up meat from a <i>Chatat</i>, [or] meat from an <i>Asham</i>, [or] meat from a <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity; they may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], [or] meat from a <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity; they may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], or if [he offered] the remainder of the <i>Omer</i> [the special barley offering offered on the sixteenth of  Nisan which permits grain harvested in the last year to be eaten], or the <i>Shtei HaLechem</i> [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], or the <i>Lechem HaPanim</i> [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple], or the remainders of the meal-offerings, [or] one who pours [oil onto a meal-offering], [or] one who mixes [the flour with the oil], [or] one who breaks [the meal-offering into pieces], [or] one who salts [an offering], [or] one who waves [an offering], [or] one who [brings the meal-offering to the altar], [or] one who arranges the table [with the <i>Lechem HaPanim</i>], or one who prepares the candles [of the <i>Menorah</i> - the Temple candelabrum], or one who takes the handful [of flour from a meal-offering], or one who receives the blood outside [the Temple precincts], is exempt.  He is not liable due to his not belonging to the priestly class, nor due to his impurity, nor due to his lack of [priestly] garments, nor because he has [not] washed [his] hands or feet. ",
+            "Before the Tabernacle was constructed, the <i>Bamot</i> [personal altars, permitted only during certain periods of Jewish history, and then, only for certain types of offerings] were permitted, and the services were performed by the first-borns.  Once the Tabernacle was constructed, the <i>Bamot</i> were forbidden, and the services were performed by the <i>Kohanim</i> [the priestly caste, a subgroup of the tribe of Levi, uniquely responsible for maintaining and carrying out the sacrificial services in the Temple].  <i>Kodshai Kodashim</i> were eaten within the [Tabernacle] curtains, and <i>Kodashim Kalim</i> [were eaten] anywhere in the camp of Israel.  ",
+            "Once they [the nation] came to Gilgal, the <i>Bamot</i> were permitted.  <i>Kodshai Kodashim</i> were eaten within the curtains, [and] <i>Kodashim Kalim</i> [were eaten] anywhere. ",
+            "When they came to Shiloh, <i>Bamot</i> were forbidden. [The Tabernacle there] had no [fixed] roof, but was a structure of stone [walls] beneath, and curtains above them. It was [considered] \"the Resting Place\" (of Devarim 12:9). <i>Kodshai Kodashim</i> were eaten within the curtains, [and] <i>Kodashim Kalim</i> and <i>Ma'aser Sheni</i> [the second tithe of produce which must be taken to Jerusalem and consumed there, were eaten] anywhere within sight [of Shiloh]. ",
+            "When they came to Nov and to Giv'on, the <i>Bamot</i> were permitted. <i>Kodshai Kodashim</i> were eaten within the curtains, [and] <i>Kodashim Kalim</i> were eaten in any Israelite city.",
+            "When they came to Jerusalem, the <i>Bamot</i> were forbidden, and they were never permitted again.  It was [considered] \"the Inheritance\" (of Devarim 12:9). <i>Kodshai Kodashim</i> were eaten within the curtains [which were walls in the Temple], [and] <i>Kodashim Kalim</i> and <i>Ma'aser Sheni</i> [were eaten] within the walls [of Jerusalem].",
+            "[Individuals] who consecrated sacrifices when the <i>Bamot</i> were forbidden, and [who] offered these sacrifices outside [the Tabernacle] when the <i>Bamot</i> were forbidden, violated a positive commandment and a negative commandment, and were subject <i>Karet</i> because of them.  If [individuals] consecrated them when the <i>Bamot</i> were permitted, and sacrificed these when the <i>Bamot</i> were prohibited, they [thereby] violated a positive commandment and a negative commandment, but they were not subject to <i>Karet</i> because of them.  If [individuals] consecrated them when the <i>Bamot</i> were prohibited, and sacrificed these when the <i>Bamot</i> were permitted, they [thereby] violated a positive commandment, but not a negative commandment.",
+            "These are the sacrifices that must be sacrificed in the Tabernacle[even when the <i>Bamot</i> were permitted]: Sacrifices consecrated [specifically] for the Tabernacle. Communal sacrifices were sacrificed at the Tabernacle, and personal sacrifices [could be offered] at the <i>Bamot</i>. Personal sacrifices that were consecrated [specifically] for the Tabernacle, [had to be] sacrificed at the Tabernacle, and if [the individual] sacrificed them at a <i>Bamah</i>, he is exempt. What differentiates a personal <i>Bamah</i> from a communal <i>Bamah</i>?  Laying the hands [on the animal], and slaughtering it in the north [of the altar], and dashing [the blood] around [the altar, on the corners], and waving [certain sacrifices], and bringing [the meal-offering]. Rabbi Yehudah says: The meal-offering cannot [be brought at a <i>Bamah</i>], nor are <i>Kohanim</i> [necessary there], nor are priestly garments, nor are service vessels, nor is the pleasing aroma, nor is a dividing blood line [the red marking on the altar indicating where blood should be dashed], nor is washing the hands and feet [necessary there]. But [the Tabernacle and the <i>Bamot</i>] are similar with regard to time, and <i>Notar</i> [a sacrifice that becomes unfit due to being unconsumed past the permitted time], and impurity."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,154 @@
+{
+    "language": "he",
+    "title": "Mishnah Zevachim",
+    "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 זבחים",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nכָּל הַזְּבָחִים שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת, \nהַפֶּסַח, בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמַן.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַף הָאָשָׁם. \nהַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן.  \nאָמַר רְבִּי אֱלִיעֶזֶר: \nחַטָּאת בָּאָה עַל חֵטְא, \nוְאָשָׁם בָּא עַל [חֵטְא], \nחַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, \nאַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ. \n",
+            " <small>ב</small>\nיוֹסֵה בֶן חוֹנִי אוֹמֵר: \nהַנִּשְׁחָטִין לְשֵׁם פֶּסַח לְשֵׁם חַטָּאת, \nפְּסוּלִין.  \nשִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר: \nשְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶן, \nכְּשֵׁרִין; \nלְשֵׁם נָמוּךְ מֵהֶן, \nפְּסוּלִין.  \n\n<small>ג</small>\nכֵּיצַד? \nקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, \nפְּסוּלִין, \nקָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, \nכְּשֵׁרִים. \nהַבְּכוֹר וְהַמַּעְשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, \nכְּשֵׁרִין, \n[שְׁלָמִים] שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר וּלְשֵׁם מַעֲשֵׂר, \nפְּסוּלִין. \n",
+            "<small>ד</small>\nהַפֶּסַח שֶׁשְּׁחָטוֹ שַׁחְרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, \nרְבִּי יְהוֹשֻׁעַ מַכְשִׁיר, \nכְּאִלּוּ נִשְׁחַט בִּשְׁלֹשָׁה עָשָׂר.  \nבֶּן בְּתִירָה פוֹסֵל, \nכְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבַּיִם.  \nאָמַר רְבִּי שִׁמְעוֹן בֶּן עַזַּי: \nמְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, \nבְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִישִׁיבָה, \nשֶׁכָּל הַזְּבָחִין שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת.  \nלֹא הוֹסִיף בֶּן עַזַּי אֶלָּא הָעוֹלָה, \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+            "<small>ה</small>\nהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nקִבֵּל, וְהִלֵּךְ, וְזָרַק שֶׁלֹּא לִשְׁמָן, \nאוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, \nאוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִין.  \nכֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? \nלְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. \nשֶׁלֹּא לִשְׁמָן וְלִשְׁמָן? \nלְשֵׁם שְׁלָמִים וּלְשֵׁם פֶּסַח.  \n\n<small>ו</small>\nשֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים: \nבִּשְׁחִיטָה, בְּקִבּוּל, בְּהִלּוּךְ, וּבִזְרִיקָה.  \nרְבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, \nשֶׁהָיָה אוֹמֵר: \nאֵי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה, \nשֶׁלֹּא בְקַבָּלָה, \nוְשֶׁלֹּא בִזְרִיקָה, \nאֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, &lt;הִלּוּךְ&gt;\nוְשׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק.  \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, \nהַמַּחֲשָׁבָה פוֹסֶלֶת; \nוּבִמָקוֹם שֶׁאֵינוּ צָרִ��ךְ לְהַלֵּךְ, \nאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, \nטְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, \nוְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, \nעָרֵל וְטָמֵא, יוֹשֵׁב, \nעוֹמֵד כֵּלִים עַל גַּבֵּי כֵלִים, \nעַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסַל.  \nקִבֵּל בִּשְׂמֹאל, פָּסַל.  \nרְבִּי שִׁמְעוֹן מַכְשִׁיר.  \nנִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל.  \nנְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, \nנָתַן אֶת הַנִּתָּנִין לְמַטָּן לְמַעְלָן, \nוְאֶת הַנִּתָּנִין לְמַעְלָן לְמַטָּן, \nאֶת הַנִּתָּנִים בִּפְנִים בַּחוּץ, \nוְאֶת הַנִּתָּנִים בַּחוּץ בִּפְנִים, \nפָּסוּל וְאֵין בּוֹ כָרֵת. \n",
+            "<small>ב</small>\nהַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרוֹק דָּמוֹ בַחוּץ, \nלְהַקְטִיר אֱמוּרָיו בַּחוּץ, \nאוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, \nלֹאכַל בְּשָׂרוֹ בַחוּץ, \nאוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ, \nאוֹ לֹאכַל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, \nפָּסוּל וְאֵין בּוֹ כָרֵת.  \n\n<small>ג</small>\nלִזְרוֹק דָּמוֹ לְמָחָר, \nאוֹ מִקְצָת דָּמוֹ לְמָחָר, \nלְהַקְטִיר אֱמוּרָיו לְמָחָר, \nאוֹ מִקְצָת אֱמוּרָיו לְמָחָר, \nלֹאכַל בְּשָׂרוֹ לְמָחָר, \nאוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר, \nאוֹ לֹאכַל כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. \n",
+            "<small>ד</small>\nזֶה הַכְּלָל: \nכָּל הַשּׁוֹחֵט, וְהַמְקַבֵּל, וְהַמְהַלֵּךְ, וְהַזּוֹרֵק, \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. &lt;שֶׁיּקָרב&gt;\n",
+            "<small>ה</small>\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nשָׁחַט בִּשְׁתִיקָה, וְקִבֵּל וְהִלֵּךְ וְזָרַק לִזְמַנּוֹ; \nאוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה; \nאוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n<small>ו</small>\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nשָׁחַט חוּץ לִמְקוֹמוֹ, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ, וְזָרַק חוּץ לִמְקוֹמוֹ.  \nהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנָּן; \nאוֹ שֶׁשָּׁחַט חוּץ לִזְמַנָּן, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן; \nאוֹ שֶׁשָּׁחַט, וְקִבֵּל, וְהִלֵּךְ, וְזָרַק שֶׁלֹּא לִשְׁמָן, \nזֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n",
+            "<small>ז</small>\nלֹאכַל כַּזַּיִת בַּחוּץ, כַּזַּיִת לְמָחָר; \nכַּזַּיִת לְמָחָר, כַּזַּיִת בַּחוּץ; \nכַּחֲצִי זַיִת בַּחוּץ, כַּחֲצִי זַיִת לְמָחָר; \nכַּחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת בַּחוּץ, \nפָּסוּל וְאֵין בּוֹ כָרֵת.  \n\n<small>ח</small>\nאָמַר רְבִּי יְהוּדָה: \nזֶה הַכְּלָל: \nאִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַ��ָּקוֹם, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת; \nאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן, \nפָּסוּל וְאֵין בּוֹ כָרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת.  \nלֹאכַל כַּחֲצִי זַיִת [וּלְהַקְטִיר כַּחֲצִי זַיִת], \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַפְּסוּלִים שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה, \nשֶׁהַשְּׁחִיטָה כְּשֵׁרָה בַזָּרִים, בַּנָּשִׁים, וּבָעֲבָדִים, \nאֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, \nוּבִלְבַד שֶׁלֹּא יְהוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר.  \nלְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה.  \nוְכֻלָּם שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, \nאִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחְזֹר הַכָּשֵׁר וִיקַבֵּל. \n",
+            "<small>ב</small>\nקִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחְזִיר לַכָּשֵׁר.  \nקִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמאלוֹ, יַחְזִיר לִימִינוֹ.  \nקִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן לִכְלִי חֹל, \nיַחְזִיר לִכְלִי קֹדֶשׁ.  \nנִשְׁפַּךְ מִן הַכֶּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר.  \nנְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, \nנָתַן אֶת הַנִּתָּנִין לְמַטָּן לְמַעְלָן, \nוְאֶת הַנִּתָּנִין לְמַעְלָן לְמַטָּן, \nוְאֶת הַנִּתָּנִין בִּפְנִים בַּחוּץ, \nוְאֶת הַנִּתָּנִים בַּחוּץ בִּפְנִים, \nאִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחְזֹר הַכָּשֵׁר וִיקַבֵּל. \n",
+            "<small>ג</small>\nהַשּׁוֹחֵט אֶת הַזֶּבַח לֹאכַל דָּבָר שֶׁאֵין דַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, \nכָּשֵׁר.  \nרְבִּי אֱלִיעֶזֶר פּוֹסֵל.  \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nפָּחוּת מִכַּזַּיִת, כָּשֵׁר.  \nלֹאכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n",
+            "<small>ד</small>\nהַשּׁוֹחֵט אֶת הַזֶּבַח \nלֹאכַל כַּזַּיִת מִן הָעוֹר, \nמִן הָרֹטֶב, \nמִן הַקּוּפָה, \nמִן הָאֲלַל, \nמִן הָעֲצָמוֹת, \nמִן הַגִּידִים, \nמִן הַקְּרָנַיִם, \nמִן הַטְּלָפַיִם, \nכָּשֵׁר, \nוְאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \n",
+            "<small>ה</small>\nהַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין \nלֹאכַל שְׁלִיל אוֹ שִׁלְיָה בַחוּץ, \nלֹא פִגֵּל.  \nהַמּוֹלֵק תּוֹרִין בִּפְנִים \nלֹאכַל בֵּיצֵיהֶן בַּחוּץ, \nלֹא פִגֵּל.  \nחֲלֵב מֻקְדָּשִׁין וּבֵיצֵי תוֹרִין, \nאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא.\n",
+            "<small>ו</small>\nשְׁחָטוֹ עַל מְנָת לְהַנִּיחַ אֶת דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, \nאוֹ לְהוֹצִיאָן בַּחוּץ, \nרְבִּי יְהוּדָה פוֹסֵל, \nוַחֲכָמִים מַכְשִׁירִין.  \nשְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, \nלִתֵּן אֶת הַנִּתָּנִין לְמַטָּן לְמַעְלָן, \nוְאֶת הַנִּתָּנִין לְמַעְלָן לְמַטָּה, \nוְאֶת הַנִּתָּנִים בִּפְנִים בַּחוּץ, \nוְאֶת הַנִּתָּנִים בַּחוּץ בִּפְנִים, \nשֶׁיֹּאכְלוּהוּ טְמֵאִין, \nשֶׁיַּקְרִיבוּהוּ טְמֵאִין, \nשֶׁיֹּאכְלוּהוּ עֲרֵלִים, \nשֶׁיַּקְרִיבוּהוּ עֲרֵלִים, \nלְשַׁבֵּר עַצְמוֹת הַפֶּסַח, לֹאכַל מִמֶּנּוּ נָא; \nלְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, \nכָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, \nאֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ; \nהַפֶּסַח וְהַחַטָּאת, שֶׁלֹּא לִשְׁמָן. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nכָּל הַנִּתָּנִים עַל מִזְבֵּחַ הַחִיצוֹן, \nשֶׁנְּתָנָן מַתָּנָה אַחַת, כִּפֵּר; \nוְהַחַטָּאת שְׁתֵּי מַתָּנוֹת.  \nבֵּית הֶלֵּל אוֹמְרִים: \nאַף חַטָּאת שֶׁנִּתָּנָה מַתָּנָה אַחַת, כִּפֵּר. \nלְפִיכָךְ, \nאִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ, \nוְהַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. \nנָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ, \nוְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. \n",
+            "<small>ב</small>\nכָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, \nשֶׁאִם חִסֵּר אַחַת מִן הַמַּתָּנוֹת, כְּאִלּוּ לֹא כִפֵּר; \nלְפִיכָךְ, \nאִם נָתַן כֻּלָּם כְּתִקְנָן, וְאַחַת שֶׁלֹּא כְתִקְנָהּ, &lt;כְּתִקְנָן&gt;\nפָּסוּל, אֵין בּוֹ כָרֵת. \n",
+            "<small>ג</small>\nאֵלּוּ דְבָרִים שֶׁאֵינָן חַיָּבִין עֲלֵיהֶם מִשֵּׁם פִּגּוּל: \nהַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, \nוּמִנְחַת הַכֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת הַנְּסָכִים, וְהַדָּם, \nוְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nאַף הַבָּאִים עִם הַבְּהֵמָה.  \nלֹג שֶׁמֶן שֶׁלִּמְצֹרָע, \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל.  \nוּרְבִּי מֵאִיר אוֹמֵר: \nחַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל, \nשֶׁדַּם הָאָשָׁם מַתִּירוֹ, \nוְכָל שֶׁיֶּשׁ לוֹ מַתִּירִין, בֵּין לָאָדָם, בֵּין לַמִּזְבֵּחַ, \nחַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל. \n",
+            "<small>ד</small>\nהָעוֹלָה, \nדָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ, \nוְעוֹרָהּ לַכֹּהֲנִים.  \nעוֹלַת הָעוֹף, \nדָּמָהּ מַתִּיר, וּבְשָׂרָהּ לַמִּזְבֵּחַ.  \nחַטַּאת הָעוֹף, \nדָּמָהּ מַתִּיר וּבְשָׂרָהּ לַכֹּהֲנִים. &lt;מגיה הוסיף אֶת&gt; \nפָּרִין הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין, \nדָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁאֵינוּ עַל מִזְבֵּחַ הַחִיצוֹן כַּשְּׁלָמִים, \nאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל. \n",
+            "<small>ה</small>\nקָדְשֵׁי גוֹיִם, \nאֵין חַיָּבִין עֲלֵיהֶם מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא.  \nוְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר.  \nדִּבְרֵי רְבִּי שִׁמְעוֹן.  \nרְבִּי יוֹסֵה מְחַיֵּב.  \nדְּבָרִים שֶׁאֵין חַיָּבִים עֲלֵיהֶם מִשֵּׁם פִּגּוּל, \nחַיָּבִין עֲלֵיהֶם מִשֵּׁם נוֹתָר, מִשֵּׁם טָמֵא, \nחוּץ מִן הַדָּם.  \nוְנוּמוֹ רְבִּי שִׁמְעוֹן: \nבְּדָבָר שֶׁדַּרְכּוֹ לְהֵאָכֵל, \nאֲבָל כְּגוֹן הָעֵצִים, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, \nאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם טֻמְאָה. \n",
+            "<small>ו</small>\nלְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח: \n[לְשֵׁם זֶבַח], לְשֵׁם זוֹבֵחַ, לְשֵׁם שֵׁם, \nלְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ; \nחַטָּאת וְאָשָׁם, לְשֵׁם חֵטְא.  \nאָמַר רְבִּי יוֹסֵה: \nאַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אֶחָד מִכָּל אֵלּוּ, &lt;'שֶׁלֹּא' מחוק בקו&gt;\nכָּשֵׁר, שֶׁהוּא תְנַי בֵּית דִּין; \nשֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא לְאַחַר הָעוֹבֵד. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאֵי זֶה הוּא מְקוֹמָן שֶׁלַּזְּבָחִין? \nקָדְשֵׁי קָדָשִׁים, \nשְׁחִיטָתָן בַּצָּפוֹן.  \nפַּר וְשָׂעִיר שֶׁלְּיוֹם הַכִּפּוּרִים, \nשְׁחִיטָתָן בַּצָּפוֹן, \nוְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים, \nוְעַל הַפָּרֹכֶת, וְעַל מִזְבַּח הַזָּהָב. \nמַתָּנָה אַחַת מֵהֶן מְעַכֶּבֶת.  \nשִׁירֵי הַדָּם, \nהָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁלְּמִזְבֵּחַ הַחִיצוֹן.  \nאִם לֹא נָתַן, לֹא עִכֵּב. \n",
+            "<small>ב</small>\nפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין, \nשְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת, וְעַל מִזְבַּח הַזָּהָב, \nוּמַתָּנָה אַחַת מֵהֶן מְעַכֶּבֶת.  \nשִׁירֵי הַדָּם, \nהָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁלְּמִזְבֵּחַ הַחִיצוֹן. \nאִם לֹא נָתַן, לֹא עִכֵּב.  \nאֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן. \n",
+            "<small>ג</small>\nחַטֹּאת הַצִּבּוּר וְהַיָּחִיד, \nאֵלּוּ הֵן חַטֹּאות הַצִּבּוּר: \nשְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁלַּמּוֹעֲדוֹת, \nשְׁחִיטָתָן בַּצָּפוֹן, \nוְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת.  \nכֵּיצַד? \nעָלָה בַכֶּבֶשׁ, \nוּפָנָה לַסּוֹבֵב, \nבָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, \nמִזְרָחִית צְפוֹנִית, \nצְפוֹנִית מַעֲרָבִית, \nמַעֲרָבִית דְּרוֹמִית.  \nשִׁירֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי.  \nוְנֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nלְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \n",
+            "<small>ד</small>\nהָעוֹלָה, \nקָדְשֵׁי קָדָשִׁים, \nשְׁחִיטָתָהּ בַּצָּפוֹן, \nוְקִבּוּל דָּמָהּ בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, &lt;וְדָמָן&gt;\nוּטְעוּנָה הֶפְשֵׁט, וְנִתּוּחַ, וְכָלִיל לָאִשִּׁים. \n",
+            "<small>ה</small>\nזִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת, \nאֵלּוּ הֵן אֲשָׁמוֹת: \nאֲשַׁם גְּזֵלוֹת, \nאֲשַׁם מְעִילוֹת, \nאֲשַׁם שִׁפְחָה חֲרוּפָה, \nאֲשַׁם נָזִיר, \nאֲשַׁם מְצֹרָע, \nוְאָשָׁם תָּלוּי; &lt;וַאֲשַׁם&gt;\nשְׁחִיטָתָן בַּצָּפוֹן, \nוְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע. \nנֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nלְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \n",
+            "<small>ו</small>\nהַתּוֹדָה וְאֵיל נָזִיר, \nקָדָשִׁים קַלִּים, \nשְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, \nוְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, \nוְנֶאֱכָלִים בְּכָל הָעִיר, \nלְכָל אָדָן, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת.  \nהַמּוּרָם מֵהֶן, כַּיּוֹצֵא בָהֶן, \nאֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, \nלִנְשֵׁיהֶן, לִבְנֵיהֶן, וּלְעַבְדֵיהֶם. \n",
+            "<small>ז</small>\nשְׁלָמִים, \nקָדָשִׁים קַלִּים, \nשְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, \nוְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, \nוְנֶאֱכָלִים בְּכָל הָעִיר, \nלְכָל אָדָן, בְּכָל מַאֲכָל, \nלִשְׁנֵי יָמִים וְלַיְלָה אֶ��ָד.  \nהַמּוּרָם מֵהֶן, כַּיּוֹצֵא בָהֶן, \nאֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, \nלִנְשֵׁיהֶן, וְלִבְנֵיהֶן, וּלְעַבְדֵיהֶם. \n",
+            "<small>ח</small>\nהַבְּכוֹר וְהַמַּעְשֵׂר וְהַפֶּסַח קָדָשִׁים קַלִּים, \nשְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, \nוְדָמָן טָעוּן מַתָּנָה אַחַת, \nוּבִלְבַד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד.  \nשִׁנָּה בַאֲכִילָתָן: \nהַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, \nוְהַמַּעֲשֵׂר לְכָל אָדָן, \nוְנֶאֱכָלִים בְּכָל הָעִיר, בְּכָל מַאֲכָל, \nלִשְׁנֵי יָמִים וְלַיְלָה אֶחָד; \nהַפֶּסַח אֵינוּ נֶאֱכָל אֶלָּא בַלַּיְלָה, \nאֵינוּ נֶאֱכָל אֶלָּא עַד חֲצוֹת, \nאֵינוּ נֶאֱכָל אֶלָּא לִמְנוּיָו, \nוְאֵינוּ נֶאֱכָל אֶלָּא צָלִי. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nקָדְשֵׁי קָדָשִׁין שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, \nרְבִּי יוֹסֵה אוֹמֵר: \nכְּאִלּוּ נִשְׁחַט בַּצָּפוֹן.  \nרְבִּי יְהוּדָה בִרְבִּי יוֹסֵה אוֹמֵר: \nמֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, בַּצָּפוֹן; \nמֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, בַּדָּרוֹם.  \nהַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, \nוְנֶאֱכָלוֹת לִפְנִים מִן הַקְּלָעִים, \nלְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \n",
+            "<small>ב</small>\nחַטַּאת הָעוֹף הָיְתָה נֶעֱשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית.  \nבְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא שֶׁזֶּה הָיָה מְקוֹמָהּ.  \nוּשְׁלֹשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, \nוּשְׁלֹשָׁה מִלְמַעְלָן. \nמִלְּמַטָּן: \nחַטַּאת הָעוֹף, וְהַגָּשׁוֹת, וְשִׁירֵי הַדָּם; \nמִלְמַעְלָן: \nנִסּוּךְ הַמַּיִם וְהַיַּיִן, וְעוֹלַת הָעוֹף וּכְשֶׁהִיא רַבָּה בַמִּזְרָח. \n",
+            "<small>ג</small>\nכָּל הָעוֹלִין לַמִּזְבֵּחַ עוֹלִין דֶּרֶךְ יָמִין, \nוּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, \nחוּץ מִן הָעוֹלֶה לִשְׁלֹשָׁה דְבָרִים אֵלּוּ, \nשֶׁהָיוּ עוֹלִים וְחוֹזְרִין לְעָקֵב. \n",
+            "<small>ד</small>\nחַטַּאת הָעוֹף כֵּיצַד הָיְתָה נֶעֱשֵׂית? \nהָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ, \nוְאֵינוּ מַבְדִּיל.  \nוּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ.  \nשִׁירֵי הַדָּם הָיָה מִתְמַצֶּה עַל הַיְסוֹד.  \nאֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, \nוְכֻלָּהּ לַכֹּהֲנִים. \n",
+            "<small>ה</small>\nעוֹלַת הָעוֹף כֵּיצַד הָיְתָה נֶעֱשֵׂית? \nעָלָה בַכֶּבֶשׁ, וּפָנָה לַסּוֹבֵב; \nבָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, \nהָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ, וּמַבְדִּיל.  \nוּמוֹצֶה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ.  \nנָטַל אֶת הָרֹאשׁ, &lt;הָרִאשׁוֹן&gt;\nוְהִקִּיף אֶת מְלִיקָתוֹ לַמִּזְבֵּחַ, \nסְפָגוֹ בַמֶּלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים.  \n\n<small>ו</small>\nבָּא לוֹ לַגּוּף, \nהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה, \nוְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ, \nוְהִשְׁלִיכָן לְבֵית הַדֶּשֶׁן.  \nשִׁסַּע, לֹא יַבְדִּיל; \nוְאִם הִבְדִּיל, כָּשֵׁר.  \nסְפָגוֹ בַמֶּלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים. \n",
+            "<small>ז</small>\nלֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה, \nוְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּן, \nלֹא סְפָגָן בַּמֶּלַח, \nכָּל שֶׁשִּׂנָּה בָהּ מֵאַחַר שֶׁמִּצָּה דָמָהּ, כְּשֵׁרָה.  \nהִבְדִּיל בַּחַטָּאת, וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסַל.  \nמִצָּה דַם הָרֹאשׁ, לֹא מִצָּה דַם הַגּוּף, פְּסוּלָה.  \nדַם הַגּוּף, וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה. \n",
+            "<small>ח</small>\nחַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, \nמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, \nאוֹ לִשְׁמָהּ שֶׁלֹּא לִשְׁמָהּ, \nאוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, \nפְּסוּלָה.  \nעוֹלַת הָעוֹף כְּשֵׁרָה, \nוּבִלְבַד שֶׁלֹּא עָלַת לַבְּעָלִים.  \n\n<small>ט</small>\nאֶחָד חַטַּאת הָעוֹף, \nוְאֶחָד עוֹלַת הָעוֹף, \nשֶׁמְּלָקָן, שֶׁמִּצָּה דָמָן, \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, פִּגּוּל, חַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n<small>י</small>\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nמָלַק בִּשְׁתִיקָה, מִצָּה הַדָּם חוּץ לִזְמַנּוֹ, \nאוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ, מִצָּה הַדָּם בִּשְׁתִיקָה; \nאוֹ שֶׁמָּלַק מִצָּה הַדָּם חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n<small>יא</small>\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nמָלַק חוּץ לִמְקוֹמוֹ, מִצָּה הַדָּם חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ, מִצָּה הַדָּם חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁמָּלַק מִצָּה הַדָּם חוּץ לִמְקוֹמוֹ.  \nחַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, \nמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, \nאוֹ שֶׁמָּלַק חוּץ לִזְמַנָּהּ, \nמִצָּה הַדָּם שֶׁלֹּא לִשְׁמָהּ, \nזֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n<small>יב</small>\nלֹאכַל כַּזַּיִת בַּחוּץ, כַּזַּיִת לְמָחָר; \nכַּזַּיִת לְמָחָר, כַּזַּיִת בַּחוּץ; \nכַּחֲצִי זַיִת לְמָחָר כַּחֲצִי זַיִת בַּחוּץ, \nפָּסוּל וְאֵין בּוֹ כָּרֵת.  \n\n<small>יג</small>\nאָמַר רְבִּי יְהוּדָה: \nזֶה הַכְּלָל: \nאִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. \nאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן, \nפָּסוּל וְאֵין בּוֹ כָרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פָסוּל וְאֵין בּוֹ כָּרֵת.  \nלֹאכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּן, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, \nכְּשֵׁרָה; \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, \nפְּסוּלָה.  \nעֲשָׂאָהּ לְמַעְלָן כְמַעֲשֵׂה כֻלָּם, \nפְּסוּלָה. \n",
+            "<small>ב</small>\nעוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָן, \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, \nכְּשֵׁרָה; \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, \nכְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלַת לַבְּעָלִים; \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, \nפְּסוּלָה.  \nעֲשָׂאָהּ לְמַטָּן כְּמַעֲשֵׂה כֻלָּם, \nפְּסוּלָה. \n",
+            "<small>ג</small>\nוְכֻלָּם אֵינָן מְטַמּוֹת אֶלָּא בְבֵית הַבְּלִיעָה, \nוּמוֹעֲלִין בָּהֶן, \nחוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ ל��מַטָּן, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת. \n",
+            "<small>ד</small>\nעוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּן, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בָּהּ.  \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nאֵין מוֹעֲלִין בָּהּ.  \nאָמַר רְבִּי אֱלִיעֶזֶר: \nמָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, \nכְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, \nעוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, \nכְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, \nאֵינוּ דִין שֶׁיִּמְעֲלוּ בָהּ? \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nלֹא! \nאִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, \nתֹּאמַר בָּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁאֵין בּוֹ מְעִילָה! \n\n<small>ה</small>\nאָמַר לוֹ רְבִּי אֱלִיעֶזֶר: \nוַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nוּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, \nוּמוֹעֲלִין בָּהֶן; \nאַף אַתָּה, אַל תִּתְמַהּ עַל הָעוֹלָה, \nשֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, \nשֶׁיִּמְעֲלוּ בָהּ.  \n\n<small>ו</small>\nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nלֹא! \nאִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nוּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, \nתֹּאמַר בָּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר? \nכָּל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, \nוְאֵינָן מְטַמּוֹת בְּבֵית הַבְּלִיעָה.\n",
+            "<small>ז</small>\nמָלַק בִּשְׂמֹאלוֹ, אוֹ בַלַּיְלָה, \nשָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, \nאֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה.  \nמָלַק בְּסְכִין, \nמָלַק חֻלִּין בִּפְנִים קָדָשִׁים בַּחוּץ, \nתּוֹרִין שֶׁלֹּא הִגִּיעוּ זְמַנָּן, \nוּבְנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, \nשֶׁיָּבַשׁ גַּפָּהּ, שֶׁנִּסְמַת עֵינָהּ, \nוְשֶׁנִּקְטָעָה רַגְלָהּ, \nמְטַמָּא בְּבֵית הַבְּלִיעָה.  \nזֶה הַכְּלָל: \nכָּל שֶׁהָיָה פְסוּלָה בַקֹּדֶשׁ, \nאֵינָהּ מְטַמָּא בְּבֵית הַבְּלִיעָה.  \nלֹא הָיָה פְסוּלָה בַקֹּדֶשׁ, \nמְטַמָּא בְּבֵית הַבְּלִיעָה.  \n",
+            "<small>ח</small>\nמָלַק וְנִמְצָא טְרֵפָה, \nרְבִּי מֵאִיר אוֹמֵר: \nאֵינָה מְטַמָּא בְּבֵית הַבְּלִיעָה.  \nרְבִּי יְהוּדָה אוֹמֵר: \nמְטַמָּא בְּבֵית הַבְּלִיעָה.  \nאָמַר רְבִּי מֵאִיר: \nמָה אִם נִבְלַת בְּהֵמָה, \nשֶׁהִיא מְטַמָּא בְמַגָּע וּבְמַשָּׂא, \nשְׁחִיטָתָהּ מְטַהֶרֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, \nנִבְלַת הָעוֹף, שֶׁאֵינָה מְטַמָּא בְמַגָּע וּבְמַשָּׂא, \nאֵינוּ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ? \nמַה מָּצִינוּ בִשְׁחִיטָתָהּ שֶׁהִיא מַכְשְׁרַתָּהּ לַאֲכִילָה, \nוּמְטַהֶרֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, \nאַף מְלִיקָתָהּ, שֶׁהִיא מַכְשְׁרַתָּהּ לַאֲכִילָה, \nתְּטַהֵר טְרֵפָתָהּ מִטֻּמְאָתָהּ.  \nרְבִּי יוֹסֵה אוֹמֵר: \nדַּיָּהּ כְּנִבְלַת הַבְּהֵמָה, \nשְׁחִיטָתָהּ מְטַהֶרֶת, אֲבָל לֹא מְלִיקָתָהּ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת מֵתוֹת, \nאוֹ בְשׁוֹר הַנִּסְקָל, \nאֲפִלּוּ אֶחָד בָּרִבּוֹא, יָמוּתוּ כֻלָּם.  \nנִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְרָה בוֹ עֲבֵרָה, \nשֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, \nאוֹ עַל פִּי הַבְּעָלִים, \nבָּרוֹבֵעַ וּבַנִּרְבָּע, \nוּבַמֻּקְצֶה, וּבַנֶּעְבָּד, \nוּבְאֶתְנַן, וּבִמְחִיר, \nוּבַכִּלְאַיִם, וּבִטְרֵפָה, וּבַיּוֹצֵא דֹפֶן, \nיִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, וְיִמָּכְרוּ, \nוְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין.  \nנִתְעָרַב בְּחֻלִּין תְּמִימִים, \nיִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין. \n",
+            "<small>ב</small>\nקָדָשִׁים בְּקָדָשִׁים, מִין בְּמִינוֹ, \nזֶה יִקְרַב לְשֵׁם מַה שֶּׁהוּא, \n[וְזֶה יִקְרַב לְשֵׁם מַה שֶּׁהוּא].  \nקָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוּ מִינוֹ, \nיִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, וְיִמָּכְרוּ, \nוְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, \nוּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, \nוְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ.  \nנִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, \nכֻּלָּם יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, \nוְיֵאָכְלוּ בַבְּכוֹר וּבַמַּעֲשֵׂר.  \nהַכֹּל יְכוּלִין לְהִתְעָרֵב, \nחוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם. \n",
+            "<small>ג</small>\nאָשָׁם שֶׁנִּתְעָרַב בִּשְׁלָמִים, \n[יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ.]  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן.  \nאָמְרוּ לוֹ: \nאֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל.  \n\n<small>ד</small>\nנִתְעָרְבוּ חֲתִכּוֹת בַּחֲתִכּוֹת, \nקָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, \nהַנֶּאֱכָלִים לְיוֹם אֶחָד בְּנֶאֱכָלִים לִשְׁנֵי יָמִים, \nיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. \n",
+            "<small>ה</small>\nאֵבָרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבָרֵי הָעוֹלָה, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִתֵּן לְמַעְלָה. \nוְרוֹאֶה אֲנִי אֶת בְּשַׂר חַטָּאת לְמַעְלָן כְּאִלּוּ הֵן עֵצִים.  \nוַחֲכָמִים אוֹמְרִים: \nתְּעֻבַּר צוּרָתוֹ, וְיֵצֵא לְבֵית הַשְּׂרִיפָה. \n",
+            "<small>ו</small>\nאֵבָרִין בְּאֵבָרֵי בַעֲלֵי מוּמִין, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nקָרַב רֹאשׁ אֶחָד, יִקָּרְבוּ כָל הָרָאשִׁין, \nכְּרָעָיו שֶׁלְּאֶחָד, יִקָּרְבוּ כָל הַכְּרָעַיִם. \nוַחֲכָמִים אוֹמְרִים: \nאֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאֶחָד מֵהֶן, \nיֵצֵא לְבֵית הַשְּׂרִיפָה. \n",
+            "<small>ז</small>\nדָּם שֶׁנִּתְעָרַב בַּמַּיִם, \nאִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר.  \nנִתְעָרַב בַּיַּיִן, \nרוֹאִין אוֹתוֹ כְאִלּוּ הוּא מַיִם.  \nנִתְעָרַב בְּדַם בְּהֵמָה אוֹ בְדַם הַחַיָּה, \nרוֹאִין אוֹתוֹ כְאִלּוּ הוּא מַיִם.  \nרְבִּי יוּדָה אוֹמֵר: \nאֵין דָּם מְבַטֵּל דָּם. \n",
+            "<small>ח</small>\nנִתְעָרַב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה;  \nבְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה.  \nרְבִּי לְעָזָר מַכְשִׁיר.  \nאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר. \n",
+            "<small>ט</small>\nדָּם בְּדַם בַּעֲלֵי מוּמִין, יִשָּׁפֵךְ לָאַמָּה.  \nכּוֹס בַּכּוֹסוֹת, \nרְבִּי אֶלְעָזָר אוֹמֵר: \nקָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת.  \nוַחֲכָמִים אוֹמְרִים; \nאֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאֶחָד מֵהֶן, \nיִשָּׁפֵךְ לָאַמָּה. \n",
+            "<small>י</small>\nהַנִּתָּנִין לְמַטָּן שֶׁנִּתְעָרְבוּ בְנִתָּנִין לְמַעְלָן, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִתֵּן לְמַעְלָן. \nוְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָן כְאִלּוּ הֵן מַיִם, \nוְיַחְזֹר וְיִתֵּן לְמַטָּן.  \nוַחֲכָמִים אוֹמְרִים: \nיִשָּׁפְכוּ לָאַמָּה.  \nאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר. \n",
+            "<small>יא</small>\nהַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בְנִתָּנִין מַתָּנָה אַחַת, \nיִנָּתְנוּ מַתָּנָה אַחַת.  \nמַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, \nיִנָּתְנוּ מַתַּן אַרְבַּע.  \nמַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִנָּתְנוּ מַתַּן אַרְבַּע.  \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nיִנָּתְנוּ מַתָּנָה אַחַת.  \nאָמַר רְבִּי אֱלִיעֶזֶר: \nוַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע! \nאָמַר רְבִּי יְהוֹשֻׁעַ: \nוַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסֵיף!  \nאָמַר רְבִּי אֱלִיעֶזֶר: \nלֹא נֶאֱמַר בַּל תּוֹסֵיף אֶלָּא כְשֶׁהוּא עַצְמוֹ.  \nאָמַר רְבִּי יְהוֹשֻׁעַ: \nלֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא עַצְמוֹ.  \nוְעוֹד אָמַר רְבִּי יְהוֹשֻׁעַ: \nכְּשֶׁנְּתַתָּהּ, עָבַרְתָּ עַל בַּל תּוֹסֵיף, \nוְעָשִׂיתָ בְיָדֶיךָ; \nכְּשֶׁלּא נְתַתָּהּ, עָבַרְתָּ עַל בַּל תִּגְרַע, \nלֹא עָשִׂיתָ בְיָדֶיךָ. \n",
+            "<small>יב</small>\nהַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ בְנִתָּנִין חוּץ, \nיִשָּׁפְכוּ לָאַמָּה.  \nנָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, \nכָּשֵׁר.  \nבִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, \nרְבִּי עֲקִיבָה פוֹסֵל, \nוַחֲכָמִים מַכְשִׁירִין.  \nשֶׁרְּבִּי עֲקִיבָה אוֹמֵר: \nכָּל דָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל פְּסוּלִין.  \nוַחֲכָמִים אוֹמְרִים: \nחַטָּאת בִּלְבַד.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַף הָאָשָׁם, שֶׁנֱּאֱמַר (וַיִּקְרָא ז,ז) \"כַּחַטָּאת כָּאָשָׁם\". \n",
+            "<small>יג</small>\nחַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, \nיָצָא אֶחָד מֵהֶן לַחוּץ, הַפְּנִימִי כָשֵׁר.  \nנִכְנַס אֶחָד מֵהֶן לִפְנִים, \nרְבִּי יוֹסֵה הַגָּלִילִי מַכְשִׁיר בַּחִיצוֹן, \nוַחֲכָמִים פּוֹסְלִין.  \nאָמַר רְבִּי יוֹסֵה הַגָּלִילִי: \nמָה אִם בִּמְקוֹם שֶׁהַמַּחְשָׁבָה פוֹסֶלֶת בַּחוּץ, \nלֹא עָשָׂה אֶת הַמְשֹׁאָר כַּיּוֹצֵא, \nבִּמְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת בִּפְנִים, \nאֵינוּ דִין שֶׁנַּעֲשֶׂה אֶת הַמְשֹׁאָר כְּנִכְנָס? \nנִכְנַס לְכַפֵּר, \nאַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסַל.  \nדִּבְרֵי רְבִּי אֶלְעָזָר.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nעַד שֶׁיְּכַפֵּר.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר.  \nכָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתָּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, \nלֹא הוֹרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, \nשֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, \nוְאֵינוּ מְרַצֶּה עַל הַיּוֹצֵא. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ.  \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nכָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, \nשֶׁנֶּאֱמַר (וַיִּקְרָא ו,ב) \"עַל מוֹקְדָה\". \nמָה עוֹלָה, שֶׁהִיא רְאוּיָה לָאִשִּׁים, \nאִם עָלַת, לֹא תֵרֵד, \nאַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, \nאִם עָלָה לֹא יֵרֵד.  \n\n<small>ב</small>\nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nכָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, \nשֶׁנֶּאֱמַר: (וַיִּקְרָא ו,ב) \n\"הִוא הָעלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ\", \nמָה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ, \nאִם עָלַת, לֹא תֵרֵד, \nאַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ, \nאִם עָלָה לֹא יֵרֵד.  \n\n<small>ג</small> \nאֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רְבִּי יְהוֹשֻׁעַ, \nאֶלָּא הַדָּם וְהַנְּסָכִים, \nשֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר: לֹא יֵרְדוּ, \nוּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: יֵרְדוּ.  \n\n[<small>ד</small>]\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַזֶּבַח כָּשֵׁר, וְהַנְּסָכִים פְּסוּלִין, \nהַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, \nאֲפִלּוּ זֶה וָזֶה פָסוּל, \nהַזֶּבַח לֹא יֵרֵד, הַנְּסָכִים יֵרֵדוּ. \n",
+            "<small>ה</small>\nאֵלּוּ, אִם עָלוּ, לֹא יֵרֵדוּ: \nהַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, \nוְשֶׁנִּשְׁחַט חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, \nוְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמוֹ.  \nרְבִּי יְהוּדָה אוֹמֵר: \nשֶׁנִּשְׁחָטָה בַלַּיְלָה, \nוְשֶׁנִּשְׁפַּךְ דָּמָהּ, \nוְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, \nאִם עָלַת, תֵּרֵד.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא תֵרֵד, שֶׁהִיא פְסוּלָה בַקֹּדֶשׁ. \nשֶׁרְּבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, שֶׁהַקֹּדֶשׁ מְקַבְּלוֹ. &lt;שֶׁפְּסוּלָה&gt;\nלֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, \nאֵין הַקֹּדֶשׁ מְקַבְּלוֹ. \n",
+            "<small>ו</small>\nאֵלּוּ, לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ: \nהָרוֹבֵעַ, וְהַנִּרְבָּע, \nוְהַמֻּקְצֶה, וְהַנֶּעְבָּד, \nוְהָאֶתְנַן, וְהַמְּחִיר, \nוְהַכִּלְאַיִם, וְהַטְּרֵפָה, \nוְיוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין.  \nרְבִּי עֲקִיבָה מַכְשִׁיר בְּבַעֲלֵי מוּמִין.  \nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר: \nדּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין \nמֵעַל גַּבֵּי הַמִּזְבֵּחַ. \n",
+            "<small>ז</small>\nכַּשֵּׁם שֶׁאִם עָלוּ, לֹא יֵרֵדוּ, \nכָּךְ אִם יָרָדוּ, לֹא יַעֲלוּ.  \nוְכֻלָּם שֶׁעָלוּ חַיִּים בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ.  \nעוֹלָה שֶׁעָלַת חַיָּה בְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד.  \nשְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, \nיַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ. \n",
+            "<small>ח</small>\nאֵלּוּ, אִם עָלוּ, לֹא יֵרֵדוּ: \nבְּשַׂר קָדְשֵׁי קָדָשִׁים, \nוּבְשַׂר קָדָשִׁים קַלִּים; \nמוֹתַר הָעֹמֶר, \nוּשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nוְשִׁירֵי מְנָחוֹת, \nוְהַקְּטֹרֶת.  \nהַצֶּמֶר שֶׁבְּרָאשֵׁי הַכְּבָשִׂים, \nהַשֵּׂעָר שֶׁבִּזְקַן הַתְּיָשִׁים, &lt;שֶׁבַּזָּקָן&gt;\nהָעֲצָמוֹת, וְהַגִּידִים, וְהַקְּרָנַיִם, וְהַטְּלָפַיִם, \nבִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר: (וַיִּקְרָא א,ט) \n\"וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה\".  \nפֵּרֵשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר: (דְּבָרִים יב,כז) \n\"וְעָשִׂיתָ עֹלֹתֶיךָ, הַבָּשָׂר וְהַדָּם, עַל מִזְבַּח יי אֱלֹהֶיךָ\". \n",
+            "<small>ט</small>\nוְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחְזִיר.  \nוְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ.  \nאֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, \nקֹדֶם לַחֲצוֹת, יַחְזִיר, וּמוֹעֲלִין בָּהֶן; \nלְאַחַר חֲצוֹת, לֹא יַחְזִיר, ��ְאֵין מוֹעֲלִין בָּהֶן. \n",
+            "<small>י</small>\nכַּשֵּׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ, \nכָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ.  \nכַּשֵּׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, \nכָּךְ הַכֵּלִים מְקַדְּשִׁין: \nכְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַלַּח, \nוּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ.  \nאֵין כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַיָּבֵשׁ, \nוְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלַּח.  \nכְּלֵי קֹדֶשׁ שֶׁנִּקָּבוּ, \nאִם עוֹשִׂין הֵן מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵן שְׁלֵמִים, מְקַדְּשִׁים, \nוְאִם לָאו, אֵינָן מְקַדְּשִׁים.  \nוְכֻלָּן אֵינָן מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ: \nהַתְּמִידִין קוֹדְמִין לַמּוּסָפִין, \nוּמוּסְפֵי הַשַּׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, \nמוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִים \nלְמוּסְפֵי יוֹם טוֹב שֶׁלְּרֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר: (בְּמִדְבַּר כח,כג) \n\"מִלְּבַד עלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׁוּ אֶת אֵלֶּה\". \n",
+            "<small>ב</small>\nכָּל הַמְקֻדָּשׁ מֵחֲבֵרוֹ קוֹדֵם אֶת חֲבֵרוֹ: \nדַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, \nמִפְּנֵי שֶׁהוּא מְרַצֶּה.  \nאֵבָרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, \nמִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים.  \nחַטָּאת קוֹדֶמֶת לָאָשָׁם, \nמִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת עַל הַיְסוֹד.  \nאָשָׁם קוֹדֵם לַתּוֹדָה וְאֵיל נָזִיר, \nמִפְּנֵי שֶׁהוּא קֹדֶשׁ קָדָשִׁים.  \nהַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, \nמִפְּנֵי שֶׁהֵן נֶאֱכָלִים לְיוֹם אֶחָד, וּטְעוּנִים לֶחֶם.  \nשְׁלָמִים קוֹדְמִין לַבְּכוֹר, \nמִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, \nוּסְמִיכָה, וּנְסָכִים, וּתְנוּפַת חָזֶה וָשׁוֹק. \n",
+            "<small>ג</small>\nהַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר, \nמִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים.  \nהַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, \nמִפְּנֵי שֶׁהוּא זֶבַח, וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, \nדָּמוֹ וְאֵמוּרָיו. \n",
+            "<small>ד</small>\nהָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, \nמִפְּנֵי שֶׁהֵן מִינֵי דָמִים.  \nמִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, \nמִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא.  \nחַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף.  \nוְכֵן בְּהֶקְדֵּשָׁם. \n",
+            "<small>ה</small>\nכָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה קוֹדְמוֹת לָאֲשָׁמוֹת, \nחוּץ מֵאֲשַׁם מְצֹרָע, \nמִפְּנֵי שֶׁהוּא בָּא עַל הֶכְשֵׁר.  \nכָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָאִים בְּנֵי שְׁתַּיִם, \nוּבָאִים בְּכֶסֶף שְׁקָלִים, \nחוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, \nשֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן, \nוְאֵינָן בָּאִים בְּכֶסֶף שְׁקָלִים. \n",
+            "<small>ו</small>\nכַּשֵּׁם שֶׁהֵן קוֹדְמִין בְּהַקְרָבָתָן, \nכָּךְ קוֹדְמִין בַּאֲכִילָתָן.  \nשְׁלָמִים שֶׁלָּאֶמֶשׁ, שְׁלָמִים שֶׁלַּיּוֹם, \nשֶׁלָּאֶמֶשׁ קוֹדְמִין.  \nשְׁלָמִים שֶׁלָּאֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁלַּיּוֹם, \nשֶׁלָּאֶמֶשׁ קוֹדְמִין.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קֹדֶשׁ קָדָשִׁים. \n",
+            "<small>ז</small>\nוְכֻלָּם, הַכֹּהֲנִים רַשָּׁיִים לְשַׁנּוֹת בַּאֲכִילָתָן: \nלְאָכְלָן צְלוּיִים וּשְׁלוּקִים וּמְבֻשָּׁלִים, \nלָתֵת לְתוֹכָן תַּבְלֵי תְרוּמָה.  \nדִּבְרֵי רְבִּי שִׁמְעוֹן.  \nרְבִּי מֵאִיר אוֹמֵר: \nלֹא יִתֵּן לְתוֹכָן תַבְלֵי תְרוּמָה, \nשֶׁלֹּא יָבִיאוּ אֶת הַתְּרוּמָה לִידֵי פְסוּל. \n",
+            "<small>ח</small>\nאָמַר רְבִּי שִׁמְעוֹן: \nאִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, \nאֵין אַתְּ צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא: \nמוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, \nוְלֹג שֶׁמֶן שֶׁלִּמְצֹרָע.  \nאִם רָאִיתָ שֶׁמֶן שֶׁהוּא נִתַּן עַל גַּבֵּי הָאִשִּׁים, \nאֵין אַתְּ צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא: \nמוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nשֶׁאֵין מִתְנַדְּבִין שֶׁמֶן.  \nרְבִּי טַרְפוֹן אוֹמֵר: \nמִתְנַדְּבִין שֶׁמֶן. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nדַּם חַטָּאת שֶׁנִּתַּז עַל הַבֶּגֶד, &lt;שֶׁנָּתַן&gt;\nהֲרֵי זֶה טָעוּן כִּבּוּס.  \nאַף עַל פִּי שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בְנֶאֱכָלוֹת, \nשֶׁנֶּאֱמַר: (וַיִּקְרָא ו,יט) \n\"בְּמָקוֹם קָדֹשׁ תֵּאָכֵל\", \nאֶחָד הַנֶּאֱכָלוֹת וְאֶחָד הַפְּנִימִיּוֹת, \nטְעוּנוֹת כִּבּוּס, שֶׁנֶּאֱמַר: (וַיִּקְרָא ו,יח) \n\"תּוֹרַת הַחַטָּאת\", תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת. \n",
+            "<small>ב</small>\nחַטָּאת פְּסוּלָה, \nאֵין דָּמָהּ טָעוּן כִּבּוּס, \nבֵּין שֶׁהָיָה לָהּ שָׁעַת הַכֹּשֶׁר, \nוּבֵין שֶׁלֹּא הָיָה לָהּ שָׁעַת הַכֹּשֶׁר.  \nאֵיזוֹ הִיא שֶׁהָיָה לָהּ שָׁעַת הַכֹּשֶׁר? \nשֶׁלָּנָה, וְשֶׁנִּטַּמַּאת, וְשֶׁיָּצַאת.  \nוְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שָׁעַת הַכֹּשֶׁר? \nשֶׁנִּשְׁחָטָה חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, \nוְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ. \n",
+            "<small>ג</small>\nנִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד, &lt;נָתַן&gt;\nאֵינוּ טָעוּן כִּבּוּס.  \nמִן הַקֶּרֶן וּמִן הַיְסוֹד, \nאֵינוּ טָעוּן כִּבּוּס.  \nנִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, \nאֵינוּ טָעוּן כִּבּוּס.  \nאֵינוּ טָעוּן כִּבּוּס אֶלָּא הַדָּם \nשֶׁנִּתְקַבַּל בַּכֶּלִי וְרָאוּי לְהַזָּיָה.  \n\n<small>ד</small>\nנִתַּז עַל הָעוֹר עַד שֶׁלֹּא הָפְשַׁט, &lt;נָתַן&gt;\nאֵינוּ טָעוּן כִּבּוּס.  \nמִשֶּׁהָפְשַׁט, טָעוּן כִּבּוּס.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף מִשֶּׁהָפְשַׁט אֵינוּ טָעוּן כִּבּוּס.  \nאֵינוּ טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם, \nוְדָבָר שֶׁהוּא רָאוּי לְקַבֵּל טֻמְאָה, \nוְרָאוּי לַכִּבּוּס. \n",
+            "<small>ה</small>\nאֶחָד הַבֶּגֶד וְאֶחָד הַשַּׂק וְאֶחָד הָעוֹר, \nטְעוּנִים כִּבּוּס. \nהַכִּבּוּס בְּמָקוֹם קָדוֹשׁ,  \nוּשְׁבִירַת כְּלִי חֶרֶשׂ בְּמָקוֹם קָדוֹשׁ.  \nוּמְרִיקָה וּשְׁטִיפָה בִכְלִי נְחֹ שֶׁת, בְּמָקוֹם קָדוֹשׁ.  \nזֶה חֹמֶר בַּחַטָּאת מִקָּדְשֵׁי קָדָשִׁים. \n",
+            "<small>ו</small>\nבֶּגֶד שֶׁיָּצָא חוּץ לַקְּלָעִים, \nנִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ.  \nנִטַּמָּא חוּץ לַקְּלָעִים, \nקוֹרְעוֹ, וְנִכְנָס, וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ.  \n\n<small>ז</small>\nכְּלִי חֶרֶשׂ שֶׁיָּצָא חוּץ לַקְּלָעִים, \nנִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ.  \nנִטַּמָּא חוּץ לַקְּלָעִים, \nנוֹקְבוֹ, נִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. \n",
+            "<small>ח</small>\nכְּלִי נְחשֶׁת שֶׁיָּצָא חוּץ לַקְּלָעִים, \nנִכְנָס, וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ.  \nנִטַּמָּא חוּץ לַקְּלָעִים, \nפּוֹחֲתוֹ, נִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. \n",
+            "<small>ט</small>\nאֶחָד שֶׁבִּשֵּׁל בּוֹ וְאֶחָד שֶׁעֵרָה לְתוֹכוֹ רוֹתֵחַ, \nאֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קָדָשִׁים קַלִּים, \nטְעוּנִים מְרִיקָה וּשְׁטִיפָה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nקָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה.  \nרְבִּי טַרְפוֹן אוֹמֵר: \nאִם בִּשֵּׁל בּוֹ תְחִלַּת הָרֶגֶל, \nיְבַשֵּׁל בּוֹ כָל הָרֶגֶל.  \nוַחֲכָמִים אוֹמְרִים: \nעַד זְמַן אֲכִילָה.  \nמְרִיקָה וּשְׁטִיפָה: \nמְרִיקָה, כִּמְרִיקַת הַכּוֹס, \nוּשְׁטִיפָה, כִּשְׁטִיפַת הַכּוֹס.  \nמְרִיקָה [בַחַמִּים] וּשְׁטִיפָה בַצּוֹנִים.  \nהַשְּׁפוּד וְהָאַסְכָּלָה, מַגְעִילָן בַּחַמִּים. \n",
+            "<small>י</small>\nבִּשֵּׁל בּוֹ קָדָשִׁין וְחֻלִּין, \nאוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, \nאִם יֶשׁ בְּנוֹתֵן טַעַם, \nהֲרֵי הַקַּלִים נֶאֱכָלִים כַּחֲמוּרִין, \nאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, \nוְאֵינָן פּוֹסְלִין בְּמַגָּע.  \nוְרָקִיק שֶׁנָּגַע בְּרָקִיק, \nוַחֲתִכָּה בַחֲתִכָּה, \nלֹא כָל הָרָקִיק וְלֹא כָל הַחֲתִכָּה אֲסוּרִין, \nאֵינוּ אָסוּר אֶלָּא מָקוֹם שֶׁבָּלַע. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִין, \nאֵינָן חוֹלְקִין בַּקָּדָשִׁין לֹאכַל בָּעֶרֶב.  \nאוֹנֵן נוֹגֵעַ וְאֵינוּ מַקְרִיב, \nחוֹלֵק לֹאכַל בָּעֶרֶב.  \n[בַּעֲלֵי מוּמִין,] \nבֵּין בַּעֲלֵי מוּמִין קְבוּעִין, \nבֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, \nחוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין.  \nכָּל שֶׁאֵינוּ רָאוּי לַעֲבוֹדָה, אֵינוּ חוֹלֵק בַּבָּשָׂר.  \nוְכָל שֶׁאֵין לוֹ בַבָּשָׂר, אֵין לוֹ בָעוֹרוֹת.  \nאֲפִלּוּ טָמֵא בְשָׁעַת זְרִיקַת דָּמִים, \nוְטָהוֹר בְּשָׁעַת הֶקְטֵר חֲלָבִים, \nאֵינוּ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר: (וַיִּקְרָא ז,לג) \n\"הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן, \nלוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה\". \n",
+            "<small>ב</small>\nכָּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, \nלֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר: (וַיִּקְרָא ז,ח) \n\"עֹלַת אִישׁ\", עוֹלָה שֶׁעָלַת, לָאִישׁ.  \n\n<small>ג</small>\nעוֹלָה שֶׁנִּשְׁחָטָה שֶׁלֹּא לִשְׁמָהּ, \nאַף עַל פִּי שֶׁלֹּא עָלַת לַבְּעָלִים, \nעוֹרָהּ לַכֹּהֲנִים.  \nאֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, \nעוֹרוֹתֵיהֶן לַכֹּהֲנִים. \n",
+            "<small>ד</small>\nעוֹרוֹת קָדָשִׁים קַלִּים, לַבְּעָלִים, \nוְעוֹרוֹת קָדְשֵׁי קָדָשִׁים, לַכֹּהֲנִים. \nקַל וָחֹמֶר: &lt;קול&gt;\nמָה אִם עוֹלָה שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, \nקָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָן, \nאֵינוּ דִין שֶׁיִּזְכּוּ בְעוֹרָן? \nאֵין לַמִּזְבֵּחַ מוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם. \n",
+            "<small>ה</small>\nכָּל קָדָשִׁים שֶׁאֵרַע בָּהֶן פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, \nאֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים; \nלְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים.  \n\n<small>ו</small>\nאָמַר רְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים: \nמִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרִיפָה.  \nאָמַר רְבִּי עֲקִיבָה: \nמִדְּבָרָיו לָמַדְנוּ, \nשֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, \nשֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ.  \nוַחֲכָמִים אוֹמְרִים: \n[אֵין] 'לֹא רָאִינוּ' רְאָיָה, \nאֶלָּא יוֹצֵא לְבֵית הַשְּׂרִיפָה. \n",
+            "<small>ז</small>\nפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין, \nבִּזְמַן שֶׁהֵן נִשְׂרָפִין כְּמִצְוָתָן, \nנִשְׂרָפִין בְּבֵית הַדֶּשֶׁן, וּמְטַמִּין בְּגָדִים; \nאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, \nנִשְׂרָפִין בְּבֵית הַבִּירָה, \nוְאֵינָן מְטַמִּין בְּגָדִים. \n",
+            "<small>ח</small>\nהָיוּ סוֹבְלִים אוֹתוֹ בַמּוֹטוֹת.  \nיָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה, \nוְהָאַחֲרוֹנִים לֹא יָצְאוּ, \nהָרִאשׁוֹנִים מְטַמִּין בְּגָדִים, \nוְהָאַחֲרוֹנִים אֵינָן מְטַמִּין בְּגָדִים עַד שֶׁיֵּצֵאוּ.  \nיָצְאוּ אֵלּוּ וָאֵלּוּ, \nאֵלּוּ וָאֵלּוּ מְטַמִּין בְּגָדִים.  \nרְבִּי שִׁמְעוֹן [אוֹמֵר]: \nאֵלּוּ וָאֵלּוּ אֵינָן מְטַמִּין בְּגָדִים, \nעַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן.  \nנִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים. &lt;חֻתַּךְ&gt;\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, \nחַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלָיָה.  \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nשָׁחַט בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב.  \nשָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר, \nשֶׁלֹּא הֶעֱלָה אֶלָּא דָבָר פָּסוּל.  \nאָמְרוּ לוֹ: \nאַף הַשּׁוֹחֵט בִּפְנִים וְהַמַּעֲלֶה בַחוּץ, \nכֵּיוָן שֶׁהוֹצִיאוֹ, פְּסָלוֹ. \n",
+            "<small>ב</small>\nטָמֵא שֶׁאָכַל, \nבֵּין קֹדֶשׁ טָמֵא וּבֵין קֹדֶשׁ טָהוֹר, חַיָּב.  \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nטָמֵא שֶׁאָכַל טָהוֹר, חַיָּב, \nטָמֵא שֶׁאָכַל טָמֵא, פָּטוּר, \nשֶׁלֹּא אָכַל אֶלָּא דָבָר טָמֵא.  \nאָמְרוּ לוֹ: \nאַף טָמֵא שֶׁאָכַל טָהוֹר, \nכֵּיוָן שֶׁנָּגַע בּוֹ, טִמָּהוּ.  \nוְטָהוֹר שֶׁאָכַל טָמֵא, פָּטוּר, \nשֶׁאֵינוּ חַיָּב אֶלָּא עַל טֻמְאַת הַגּוּף. \n",
+            "<small>ג</small>\nחֹמֶר בַּשְּׁחִיטָה מִבָּעֲלָיָה, \nוּבָעֲלָיָה מִבַּשְּׁחִיטָה.  \nשֶׁהַשּׁוֹחֵט לַהֶדְיוֹט, חַיָּב, \nוְהַמַּעֲלֶה לַהֶדְיוֹט, פָּטוּר.  \nחֹמֶר בָּעֲלָיָה, \nשְׁנַיִם שֶׁאָחֲזוּ בַסְּכִין וְשָׁחָטוּ, פְּטוּרִין, \nאָחֲזוּ בָאֵבֶר וְהֶעֱלוּהוּ, חַיָּבִין.  \nהֶעֱלָה, חָזַר וְהֶעֱלָה, חָזַר וְהֶעֱלָה, \nחַיָּב עַל כָּל הַעֲלָיָה וְהַעֲלָיָה.  \nדִּבְרֵי רְבִּי שִׁמְעוֹן.  \nרְבִּי יוֹסֵה אוֹמֵר: \nאֵינוּ חַיָּב עַד שֶׁיַּעֲלֶה בְרֹאשׁ הַמִּזְבֵּחַ.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֲפִלּוּ הֶעֱלָה עַל הַסֶּלַע, \nאוֹ עַל הָאֶבֶן, חַיָּב. \n",
+            "<small>ד</small>\nאֶחָד קָדָשִׁים כְּשֵׁרִים, \nוְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, \nוְהִקְרִיבָן בַּחוּץ, \nחַיָּב.  \nהַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה, \nמִן הָאֵמוּרִין בַּחוּץ, \nחַיָּב.  \nהַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nשֶׁהִקְרִיב מֵאֶחָת מֵהֶן כַּזַּיִת בַּחוּץ, \nחַיָּב.  \nרְבִּי אֶלְעָזָר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ.  \nוְכֻלָּן, שֶׁהִקְרִיבָן בִּפְנִים, \nוְשִׁיֵּר מֵהֶן כַּזַּיִת, \nוְהִקְרִיבוֹ בַחוּץ, \nחַיָּב.  \nוְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, \nוְהִקְרִיבָן בַּחוּץ, \nפָּטוּר. \n",
+            "<small>ה</small>\nהַמַּקְרִיב קָדָשִׁים וֶאֱמוּרֵיהֶן בַּחוּץ, חַיָּב.  \nמִנְחָה שֶׁלֹּא נִקְמָצָה, \nוְהִקְרִיבָהּ בַּחוּץ, פָּטוּר.  \nקְמָצָהּ, וְחָזַר קֻמְצָהּ לְתוֹכָהּ, \nוְהִקְרִיבָהּ בַּחוּץ, חַיָּב. \n",
+            "<small>ו</small>\nהַקֹּמֶץ וְהַלְּבוֹנָה שֶׁהִקְרִיב אֶת אֶחָד מֵהֶן בַּחוּץ, \nחַיָּב.  \nרְבִּי אֱלִיעֶזֶר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי.  \nאֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב.  \nשְׁנֵי בָזִכֵּי לְבוֹנָה שֶׁהִקְרִיב אֶת אֶחָד מֵהֶן בַּחוּץ, \nחַיָּב.  \nרְבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי.  \nאֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב.  \nהַזּוֹרֵק מִקְצָת דָּמִים בַּחוּץ, חַיָּב.  \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הַמְנַסֵּךְ מֵי הֶחַג בֶּחָג בַּחוּץ, חַיָּב.  \nרְבִּי נְחֶמְיָה אוֹמֵר: \nשִׁירֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ, חַיָּב. \n",
+            "<small>ז</small>\nהַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב.  \nמָלַק בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר.  \nהַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, פָּטוּר.  \nשָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, חַיָּב.  \nנִמְצָא דֶרֶךְ הֶכְשֵׁרוֹ מִבִּפְנִים, וּפְטוּרוֹ מִבַּחוּץ; \nדֶּרֶךְ הֶכְשֵׁרוֹ מִבַּחוּץ, וּפְטוּרוֹ מִבִּפְנִים.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁחַיָּבִין עָלָיו בַּחוּץ, \nחַיָּבִין עַל כַּיּוֹצֵא בוֹ בִפְנִים שֶׁהֶעֱלָה בַחוּץ, \nחוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ. \n",
+            "<small>ח</small>\nחַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד, \nנָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, \nבִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, \nחַיָּב, שֶׁכֻּלּוֹ רָאוּי לָבֹא בִפְנִים.  \nקִבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, \nנָתַן שְׁנֵיהֶם בִּפְנִים, פָּטוּר; \nשְׁנֵיהֶן בַּחוּץ, חַיָּב; \nאֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, פָּטוּר; \nאֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, \nחַיָּב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר.  \nלְמָה הַדָּבָר דּוֹמֶה? \nלְמַפְרִישׁ חַטָּאתוֹ וְאָבָדָה, \nוְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, \nוְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, \nוַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת! \nשָׁחַט שְׁתֵּיהֶן בִּפְנִים, פָּטוּר; \nשְׁתֵּיהֶן בַּחוּץ, חַיָּב; \nאַחַת בִּפְנִים וְאַחַת בַּחוּץ, פָּטוּר; &lt;אֶחָד; וְאֶחָד&gt;\nאַחַת בַּחוּץ וְאַחַת בִּפְנִים, &lt;אֶחָד; וְאֶחָד&gt;\nחַיָּב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת.  \nכַּשֵּׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, \nכָּךְ הוּא פּוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nפָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, \nוְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, \nפָּטוּר, שֶׁנֶּאֱמַר: (וַיִּקְרָא יז,ד) \n\"וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ\", \nכָּל שֶׁאֵינוּ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, \nאֵין חַיָּבִין עָלָיו. \n",
+            "<small>ב</small>\nהָרוֹבֵעַ, וְהַנִּרְבָּע, \nוְהַמֻּקְצֶה, וְהַנֶּעְבָּד, \nוְהָאֶתְנַן, וְהַמְּחִי��, \nוְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, \nשֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר: (וַיִּקְרָא יז,ד) \n\"לִפְנֵי מִשְׁכַּן יי\", \nכָּל שֶׁאֵינוּ רָאוּילִפְנֵי מִשְׁכַּן יי, \nאֵין חַיָּבִין עָלָיו.  \n\n<small>ג</small>\nבַּעֲלֵי מוּמִין, \nבֵּין בַּעֲלֵי מוּמִין קְבוּעִין, \nבֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, \nשֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nבַּעֲלֵי מוּמִין קְבוּעִין, פָּטוּר, \nוּבַעֲלֵי מוּמִין עוֹבְרִין, בְּלֹא תַעֲשֶׂה.  \n\n<small>ד</small>\nתּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, \nוּבְנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, \nשֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nבְּנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, פָּטוּר, \nוְתוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה.  \n\n<small>ה</small>\n'אֹתוֹ וְאֶת בְּנוֹ', וּמְחֻסַּר זְמַן, [פָּטוּר].  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהֲרֵי זֶה בְלֹא תַעֲשֶׂה. \nשֶׁהָיָה רְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמַן, \nהֲרֵי זֶה בְלֹא תַעֲשֶׂה, וְאֵין בּוֹ מִשֵּׁם כָּרֵת.  \nוַחֲכָמִים אוֹמְרִים: \nכָּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה. \n",
+            "<small>ו</small>\nמְחֻסַּר זְמַן, בֵּין בְּגוּפוֹ, בֵּין בִּבְעָלָיו.  \nוְאֵי זֶה הוּא מְחֻסַּר זְמַן בִּבְעָלָיו? \nהַזָּב, וְהַזָּבָה, הַיּוֹלֶדֶת, וְהַמְּצֹרָע, \nשֶׁהִקְרִיבוּ חַטָּאתָן וַאֲשָׁמָן בַּחוּץ, פְּטוּרִין; \nעוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין.  \nהַמַּעֲלֶה מִבְּשַׂר חַטָּאת, \nמִבְּשַׂר אָשָׁם, \nמִבְּשַׂר קָדְשֵׁי קָדָשִׁים, \nמִבְּשַׂר קָדָשִׁים קַלִּים, \nמוֹתַר הָעֹמֶר, \nוּשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nוְשִׁירֵי מְנָחוֹת, \nהַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, \nהַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, \nהַמְסַדֵּר אֶת הַשֻּׁלְחָן, \nהַמֵּטִיב אֶת הַנֵּרוֹת, \nהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר.  \nאֵין חַיָּבִין עָלָיו לֹא מִשֵּׁם זָרוּת, \nוְלֹא מִשֵּׁם טֻמְאָה, \nוְלֹא מִשֵּׁם מְחֻסַּר בְּגָדִים, \nוְלֹא מִשֵּׁם רְחוּץ יָדַיִם וְרַגְלַיִם. \n",
+            "<small>ז</small>\nעַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, \nהָיוּ הַבָּמוֹת מֻתָּרוֹת, \nוַעֲבוֹדָה בַבְּכוֹרוֹת.  \nמִשֶּׁהוּקַם הַמִּשְׁכָּן, \nנֶאֶסְרוּ הַבָּמוֹת, \nוַעֲבוֹדָה בַכֹּהֲנִים.  \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים בְּכָל מַחֲנֵה יִשְׂרָאֵל. \n",
+            "<small>ח</small>\nבָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת; \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים בְּכָל מָקוֹם. \n",
+            "<small>ט</small>\nבָּאוּ שִׁילֹה, וְנֶאֶסְרוּ הַבָּמוֹת. \nלֹא הָיָה שָׁם תִּקְרָה, \nאֶלָּא בַיִת שֶׁלַּאֲבָנִים מִלְּמַטָּה, וִירִיעוֹת מִלְמַעְלָן. \nהִיא הָיְתָה מְנוּחָה.  \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי בְכָל הָרוֹאֶה. \n",
+            "<small>י</small>\nבָּאוּ לְנוֹב וּלְגִבְעוֹן, וְהֻתְּרוּ הַבָּמוֹת. \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים בְּכָל עָרֵי יִשְׂרָאֵל. \n",
+            "<small>יא</small>\nבָּאוּ לִירוּשָׁלַיִם וְנֶאֶסְרוּ הַבָּמוֹת, \nוְלֹא הָיָה לָהֶם עוֹד הֶתֵּר. \nהִיא הָיְתָה נַחֲלָה.  \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי לִפְנִים מִן הַחוֹמָה. \n",
+            "<small>יב</small>\nכָּל קָדָשִׁים שֶׁהִקְדִּישָׁן בְּשָׁעַת אִסּוּר בָּמוֹת, \nהִקְרִיבָן בְּשָׁעַת אִסּוּר בָּמוֹת בַּחוּץ, \nהֲרֵי אֵלּוּ בַעֲשֵׂה וּבְלֹא תַעֲשֶׂה, \nוְחַיָּבִין עֲלֵיהֶן כָּרֵת. &lt;עָלָיו&gt; \nהִקְדִּישָׁן בְּשָׁעַת הֶתֵּר בָּמוֹת, \nוְהִקְרִיבָן בְּשָׁעַת אִסּוּר בָּמוֹת, \nהֲרֵי אֵלּוּ בַעֲשֵׂה וּבְלֹא תַעֲשֶׂה, \nוְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת.  \nהִקְדִּישָׁן בְּשָׁעַת אִסּוּר בָּמוֹת, \nוְהִקְרִיבָן בְּשָׁעַת הֶתֵּר בָּמוֹת, \nהֲרֵי אֵלּוּ בַעֲשֵׂה, וְאֵין בָּהֶן בְּלֹא תַעֲשֶׂה. \n",
+            "<small>יג</small>\nאֵלּוּ קָדָשִׁים קְרֵבִין בַּמִּשְׁכָּן: \nקָדָשִׁים שֶׁהָקְדָּשׁוּ לַמִּשְׁכָּן, \nקָרְבְּנוֹת הַצִּבּוּר קְרֵבִים בַּמִּשְׁכָּן, \nוְקָרְבְּנוֹת הַיָּחִיד בַּבָּמָה.  \nקָרְבְּנוֹת הַיָּחִיד שֶׁהָקְדְּשׁוּ לַמִּשְׁכָּן, \nיִקָּרְבוּ בַמִּשְׁכָּן; \nוְאִם הִקְרִיבָן בַּבָּמָה, פָּטוּר.  \nמַה בֵּין בָּמַת הַיָּחִיד לְבָמַת צִבּוּר? \nסְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, \nוּתְנוּפָה, וְהַגָּשָׁה. \nרְבִּי יְהוּדָה אוֹמֵר: \nאֵין מִנְחָה בַבָּמָה,  \nוְכֵהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, \nוְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, \nוּרְחוּץ יָדַיִם וְרַגְלַיִם.  \nאֲבָל הַזְּמַן, הַנּוֹתָר, וְהַטָּמֵא שָׁוִים בָּזֶה וּבָזֶה.  \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,158 @@
+{
+    "language": "he",
+    "title": "Mishnah Zevachim",
+    "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 זבחים",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "כל הזבחים שנזבחו שלא לשמן כשרים. אלא שלא עלו לבעלים לשם חובה. חוץ מן הפסח. ומן החטאת. הפסח בזמנו. והחטאת בכל זמן. רבי אליעזר אומר אף האשם. הפסח בזמנו. והחטאת והאשם בכל זמן. אמר רבי אליעזר. החטאת בא על חטא. והאשם בא על חטא. מה חטאת פסולה שלא לשמה. אף האשם פסול שלא לשמו:  ",
+            "יוסי בן חוני אומר הנשחטים לשם פסח ולשם חטאת. פסולים. שמעון אחי עזריה אומר שחטן לשם גבוה מהם כשרין. לשם נמוך מהם פסולין. כיצד. קדשי קדשים ששחטן לשם קדשים קלים. פסולין. קדשים קלים ששחטן לשם קדשי קדשים. כשרין. הבכור והמעשר ששחטן לשם שלמים. כשרין. ושלמים ששחטן לשם בכור לשם מעשר. פסולין:  ",
+            "הפסח ששחטו בשחרית בארבעה עשר שלא לשמו. רבי יהושע מכשיר כאילו נשחט בשלשה עשר. בן בתירא פוסל כאילו נשחט בין הערבים. אמר שמעון בן עזאי מקובל אני מפי שבעים ושנים זקן ביום שהושיבו רבי אלעזר בן עזריה בישיבה. שכל הזבחים הנאכלים שנזבחו שלא לשמן כשרים. אלא שלא עלו לבעלים משום חובה. חוץ מן הפסח ומן החטאת. ולא הוסיף בן עזאי. אלא העולה. ולא הודו לו חכמים:  ",
+            "הפסח והחטאת ששחטן שלא לשמן. קבל והלך וזרק שלא לשמן. או לשמן ושלא לשמן. או שלא לשמן ולשמן. פסולים. כיצד לשמן ושלא לשמן. לשם פסח ולשם שלמים. שלא לשמן ולשמן. לשם שלמים ולשם הפסח. שהזבח נפסל בארבעה דברים. בשחיטה. ובקבול. ובהלוך. ובזריקה. רבי שמעון מכשיר בהלוך. שהיה ר' שמעון אומר אי אפשר שלא בשחיטה. ושלא בקבלה. ושלא בזריקה. אבל אפשר שלא בהלוך. שוחט בצד המזבח וזורק. רבי אליעזר אומר. המהלך במקום שהוא צריך להלך. המחשבה פוסלת. ובמקום שאין צריך להלך אין המחשבה פוסלת:  "
+        ],
+        [
+            "כל הזבחים שקבל דמן. זר. אונן. טבול יום. מחוסר בגדים מחוסר כפורים. שלא רחץ ידים ורגלים. ערל. טמא. יושב. עומד על גבי כלים. על גבי בהמה. על גבי רגלי חבירו. פסל. קבל בשמאל פסל. רבי שמעון מכשיר. נשפך על הרצפה ואספו. פסול. נתנו על גבי הכבש שלא כנגד היסוד. נתן את הנתנין למטן. למעלן. ואת הנתנין למעלן. למטן. את הנתנים בפנים בחוץ. ואת הנתנין בחוץ בפנים. פסול. ואין בו כרת: \n",
+            "השוחט את הזבח לזרוק דמו בחוץ. או מקצת דמו בחוץ. להקטיר את אמוריו בחוץ. או מקצת אמוריו בחוץ. לאכול בשרו בחוץ. או כזית מבשרו בחוץ. או לאכול כזית מעור האליה בחוץ. פסול. ואין בו כרת. לזרוק דמו למחר. או מקצת דמו למחר. להקטיר אמוריו למחר או מקצת אמוריו למחר. לאכול בשרו למחר. או כזית מבשרו למחר. או כזית מעור האליה למחר. פגול וחייבין עליו כרת: \n",
+            "זה הכלל כל השוחט והמקבל והמהלך והזורק לאכול דבר שדרכו לאכול. להקטיר דבר שדרכו להקטיר. חוץ למקומו. פסול ואין בו כרת. חוץ לזמנו. פגול וחייבין עליו כרת. ובלבד שיקרב המתיר כמצותו: \n",
+            "כיצד קרב המתיר כמצותו. שחט בשתיקה קבל והלך וזרק חוץ לזמנו. או ששחט חוץ לזמנו. קבל והלך וזר�� בשתיקה. או ששחט קבל והלך וזרק חוץ לזמנו. זה הוא שקרב המתיר כמצותו. כיצד לא קרב המתיר כמצותו. שחט חוץ למקומו. קבל והלך וזרק חוץ לזמנו. או ששחט חוץ לזמנו קבל והלך וזרק חוץ למקומו. או ששחט קבל והלך וזרק חוץ למקומו. הפסח והחטאת. ששחטן שלא לשמן קבל והלך וזרק חוץ לזמנו. או ששחט חוץ לזמנו. קבל והלך וזרק שלא לשמן. או ששחט קבל והלך וזרק שלא לשמן. זה הוא שלא קרב המתיר כמצותו: \n",
+            "לאכול כזית בחוץ וכזית למחר. כזית למחר וכזית בחוץ. כחצי זית בחוץ וכחצי זית למחר. כחצי זית למחר וכחצי זית בחוץ. פסול ואין בו כרת. אמר רבי יהודה זה הכלל. אם מחשבת הזמן קדמה למחשבת המקום. פגול וחייבים עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן. פסול ואין בו כרת. וחכמים אומרים זה וזה פסול ואין בו כרת. לאכול כחצי זית ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n"
+        ],
+        [
+            "כל הפסולין ששחטו. שחיטתן כשרה. שהשחיטה כשרה בזרים. בנשים. ובעבדים ובטמאים. אפילו בקדשי קדשים. ובלבד שלא יהיו טמאים נוגעים בבשר. לפיכך הם פוסלים במחשבה. וכולן שקבלו את הדם חוץ לזמנו. וחוץ למקומו. אם יש דם הנפש יחזור הכשר ויקבל: \n",
+            "קבל הכשר ונתן לפסול. יחזיר לכשר. קבל בימינו ונתן לשמאלו. יחזיר לימינו. קבל בכלי קדש ונתן בכלי חול. יחזיר לכלי קדש. נשפך מן הכלי על הרצפה ואספו. כשר. נתנו על גבי הכבש שלא כנגד היסוד. נתן את הנתנין למטה למעלה. ואת הנתנים למעלה למטה. את הנתנים בפנים בחוץ. ואת הנתנין בחוץ בפנים. אם יש דם הנפש. יחזור הכשר ויקבל: \n",
+            "השוחט את הזבח לאכול דבר שאין דרכו לאכול. ולהקטיר דבר שאין דרכו להקטיר. כשר. רבי אליעזר פוסל. לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר פחות מכזית. כשר. לאכול כחצי זית ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n",
+            "השוחט את הזבח לאכול כזית מן העור. מן הרוטב. מן הקיפה. מן האלל. מן העצמות. מן הגידים. מן הטלפים. מן הקרנים. חוץ לזמנו או חוץ למקומו. כשר. ואין חייבים עליהם משום פגול. ונותר. וטמא: \n",
+            "השוחט את המוקדשין לאכול שליל. או שליא בחוץ. לא פיגל. המולק תורין בפנים לאכול ביציהם בחוץ. לא פיגל. חלב המוקדשין. וביצי תורין. אין חייבין עליהן משום פיגול. ונותר. וטמא: \n",
+            "שחטו על מנת להניח דמו או את אמוריו למחר. או להוציאן לחוץ. רבי יהודה פוסל. וחכמים מכשירין. שחטו על מנת ליתנו על גבי הכבש שלא כנגד היסוד. ליתן את הנתנין למטה למעלה. ואת הנתנין למעלה למטה. את הנתנין בפנים בחוץ. ואת הנתנין בחוץ בפנים. שיאכלוהו טמאים. שיקריבוהו טמאים. שיאכלוהו ערלים. שיקריבוהו ערלים. לשבר עצמות הפסח. ולאכול ממנו נא. לערב דמו בדם פסולין. כשר. שאין המחשבה פוסלת אלא חוץ לזמנו וחוץ למקומו. והפסח והחטאת שלא לשמן: \n"
+        ],
+        [
+            "בית שמאי אומרים. כל הנתנין על מזבח החיצון שאם נתנן מתנה אחת. כפר. ובחטאת שתי מתנות. ובית הלל אומרים אף חטאת שנתנה מתנה אחת. כפר. לפיכך אם נתן את הראשונה כתיקנה ואת השנייה חוץ לזמנה. כפר. נתן את הראשונה חוץ לזמנה ואת השנייה חוץ למקומה. פיגול וחייבין עליו כרת: \n",
+            "כל הנתנין על מזבח הפנימי. שאם חסר אחת מן המתנות לא כפר. לפיכך אם נתן כולן כתקנן ואחת שלא כתקנה. פסול ואין בו כרת: \n",
+            "אלו דברים שאין חייבין עליהם משום פגול. הקומץ. והלבונה. והקטרת. ומנחת כהנים. ומנחת כהן משיח [ומנחת נסכים] והדם. והנסכים הבאים בפני עצמן דברי רבי מאיר. וחכמים אומרים אף הבאים עם הבהמה. לוג שמן של מצורע רבי שמעון אומר. אין חייבין עליו משום פגול. ורבי מאיר אומר חייבין עליו משום פגול. שדם האשם מתירו. וכל שיש לו מתירים. בין לאדם. בין למזבח. חייבין עליו משום פגול: \n",
+            "העולה דמה מתיר את בשרה למזבח ועורה לכהנים. עולת העוף דמה מתיר את בשרה למזבח. חטאת העוף דמה מתיר את בשרה לכהנים. פרים הנשרפים. ושעירים הנשרפים. דמן מתיר את אימוריהן ליקרב. רבי שמעון אומר. כל שאינו על מזבח החיצון כשלמים אין חייבין עליו משום פגול: \n",
+            "קדשי גוים אין חייבין עליהם משום פגול. נותר. וטמא. והשוחטן בחוץ פטור. דברי רבי מאיר. רבי יוסי מחייב. דברים שאין חייבים עליהם משום פגול. חייבין עליהם משום נותר משום טמא. חוץ מן הדם. רבי שמעון אומר בדבר שדרכן להאכל. אבל כגון העצים. והלבונה. והקטרת. אין חייבין עליהם משום טומאה: \n",
+            "לשם ששה דברים הזבח נזבח. לשם זבח. לשם זובח. לשם השם. לשם אשים. לשם ריח. לשם ניחוח. והחטאת והאשם לשם חטא. אמר רבי יוסי אף מי שלא היה בלבו לשם אחד מכל אלו. כשר. שהוא תנאי בית דין שאין המחשבה הולכת אלא אחר העובד: \n"
+        ],
+        [
+            "איזהו מקומן של זבחים. קדשי קדשים. שחיטתן בצפון. פר ושעיר של יום הכפורים. שחיטתן בצפון. וקבול דמן בכלי שרת בצפון. ודמן טעון הזיה על בין הבדים ועל הפרוכת ועל מזבח הזהב. מתנה אחת מהן מעכבת. שירי הדם היה שופך על יסוד מערבי של מזבח החיצון. אם לא נתן לא עכב:  ",
+            "פרים הנשרפים. ושעירים הנשרפים. שחיטתן בצפון. וקבול דמן בכלי שרת בצפון. ודמן טעון הזיה על הפרוכת ועל מזבח הזהב. מתנה אחת מהן מעכבת. שירי הדם היה שופך על יסוד מערבי של מזבח החיצון. אם לא נתן לא עכב. אלו ואלו נשרפין בבית הדשן:  ",
+            "חטאות הצבור והיחיד. אלו הן חטאות הצבור. שעירי ראשי חדשים. ושל מועדות. שחיטתן בצפון וקבול דמן בכלי שרת בצפון. ודמן טעון ארבע מתנות על ארבע קרנות. כיצד. עלה בכבש ופנה לסובב. ובא לו לקרן דרומית מזרחית. מזרחית צפונית. צפונית מערבית. מערבית דרומית. שירי הדם היה שופך על יסוד דרומית. ונאכלין לפנים מן הקלעים. לזכרי כהונה. בכל מאכל. ליום ולילה. עד חצות:  ",
+            "העולה קדשי קדשים. שחיטתה בצפון. וקבול דמה בכלי שרת בצפון. ודמה טעון שתי מתנות שהן ארבע. וטעונה הפשט ונתוח. וכליל לאישים:  ",
+            "זבחי שלמי צבור ואשמות. אלו הן אשמות. אשם גזילות. אשם מעילות. אשם שפחה חרופה. אשם נזיר. אשם מצורע. אשם תלוי. שחיטתן בצפון וקבול דמן בכלי שרת בצפון. ודמן טעון שתי מתנות שהן ארבע. ונאכלין לפנים מן הקלעים. לזכרי כהונה בכל מאכל. ליום ולילה עד חצות:  ",
+            "התודה ואיל נזיר קדשים קלים. שחיטתן בכל מקום בעזרה. ודמן טעון שתי מתנות שהן ארבע. ונאכלים בכל העיר לכל אדם בכל מאכל ליום ולילה עד חצות. המורם מהם. כיוצא בהם. אלא שהמורם נאכל לכהנים לנשיהם ולבניהם ולעבדיהם:  ",
+            "שלמים קדשים קלים. שחיטתן בכל מקום בעזרה. ודמן טעון שתי מתנות שהן ארבע. ונאכלין בכל העיר לכל אדם בכל מאכל לשני ימים ולילה אחד. המורם מהם. כיוצא בהן. אלא שהמורם נאכל לכהנים לנשיהם ולבניהם ולעבדיהם.  ",
+            "הבכור. והמעשר. והפסח. קדשים קלים. שחיטתן בכל מקום בעזרה. ודמן טעון מתנה אחת. ובלבד שיתן כנגד היסוד. שינה באכילתן. הבכור נאכל לכהנים. והמעשר לכל אדם. ונאכלין בכל העיר לכל אדם. בכל מאכל. לשני ימים ולילה אחד. הפסח אינו נאכל אלא בלילה. ואינו נאכל אלא עד חצות. ואינו נאכל אלא למנויו. ואינו נאכל אלא צלי:  "
+        ],
+        [
+            "קדשי קדשים ששחטן בראש המזבח. רבי יוסי אומר כאילו נשחטו בצפון. רבי יוסי בר יהודה אומר מחצי המזבח ולצפון. כצפון מחצי המזבח ולדרום. כדרום. המנחות היו נקמצות בכל מקום בעזרה. ונאכלין לפנים מן הקלעים. לזכרי כהונה. בכל מאכל. ליום ולילה עד חצות: \n",
+            "חטאת העוף היתה נעשית על קרן דרומית מערבית. בכל מקום היתה כשרה. אלא זה היה מקומה. ושלשה דברים היתה אותה הקרן משמשת מלמטן. ושלשה מלמעלן. מלמטן חטאת העוף. וההגשות. ושירי הדם. מלמעלן. ניסוך המים והיין. ועולת העוף. כשהיא רבה במזרח: \n",
+            "כל העולים למזבח. עולין דרך ימין. ומקיפין ויורדין דרך שמאל. חוץ מן העולה לשלשה דברים אלו. שהיו עולים. וחוזרים לעקב: \n",
+            "חטאת העוף כיצד היתה נעשית. הי' מולק את ראשה ממול ערפה ואינו מבדיל. ומזה מדמה על קיר המזבח. שירי הדם היה מתמצה על היסוד. אין למזבח אלא דמה. וכולה לכהנים: \n",
+            "עולת העוף כיצד היתה נעשית. עלה בכבש ופנה לסובב. בא לו לקרן דרומית מזרחית. היה מולק את ראשה ממול ערפה. ומבדיל. וממצה את דמה על קיר המזבח. נטל את הראש. והקיף בית מליקתו למזבח. וספגו במלח. וזרקו על גבי האישים. בא לו לגוף והסיר את המוראה. ואת הנוצה. ואת בני מעים היוצאים עמה. והשליכן לבית הדשן. שיסע ולא הבדיל. ואם הבדיל כשר. וספגו במלח. וזרקו על גבי האישים: \n",
+            "לא הסיר לא את המוראה. ולא את הנוצה. ולא את בני מעים היוצאין עמה. ולא ספגו במלח. כל ששינה בה מאחר שמיצה את דמה כשרה. הבדיל בחטאת ולא הבדיל בעולה. פסל. מיצה דם הראש. ולא מיצה דם הגוף. פסולה. מיצה דם הגוף. ולא מיצה דם הראש. כשרה: \n",
+            "חטאת העוף שמלקה שלא לשמה. מיצה דמה שלא לשמה. או לשמה ושלא לשמה. או שלא לשמה ולשמה. פסולה. עולת העוף כשרה. ובלבד שלא עלתה לבעלים. אחד חטאת העוף ואחד עולת העוף שמלקן. ושמיצה דמן. לאכול דבר שדרכו לאכול. להקטיר דבר שדרכו להקטיר. חוץ למקומו פסול ואין בו כרת. חוץ לזמנו פגול וחייבין עליו כרת. ובלבד שיקרב המתיר כמצותו. כיצד קרב המתיר כמצותו. מלק בשתיקה ומיצה הדם חוץ לזמנו. או שמלק חוץ לזמנו ומיצה הדם בשתיקה. או שמלק ומיצה הדם חוץ לזמנו. זה שקרב המתיר כמצותו. כיצד לא קרב המתיר כמצותו. מלק חוץ למקומו ומיצה הדם חוץ לזמנו. או שמלק חוץ לזמנו ומיצה הדם חוץ למקומו. או שמלק ומיצה הדם חוץ למקומו. חטאת העוף שמלקה שלא לשמה ומיצה דמה חוץ לזמנה. או שמלקה חוץ לזמנה ומיצה דמה שלא לשמה. או שמלקה ומיצה דמה שלא לשמה. זה הוא שלא קרב המתיר כמצותו. לאכול כזית בחוץ וכזית למחר. כזית למחר וכזית בחוץ. כחצי זית בחוץ וכחצי זית למחר. כחצי זית למחר וכחצי זית בחוץ. פסול ואין בו כרת. אמר רבי יהודה זה הכלל אם מחשבת הזמן קדמה למחשבת המקום. פגול וחייבין עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן פסול ואין בו כרת. וחכמים אומרים זה וזה פסול ואין בו כרת. לאכול כחצי זית. ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n"
+        ],
+        [
+            "חטאת העוף שעשאה למטה. כמעשה חטאת לשם חטאת. כשרה. כמעשה חטאת לשם עולה. כמעשה עולה לשם חטאת. כמעשה עולה לשם עולה. פסולה. עשאה למעלה כמעשה כולם. פסולה:  ",
+            "עולת העוף שעשאה למעלה. כמעשה עולה לשם עולה. כשרה. כמעשה עולה לשם חטאת. כשרה. ובלבד שלא עלתה לבעלים. כמעשה חטאת לשם עולה. כמעשה חטאת לשם חטאת פסולה. עשאה למטה. כמעשה כולן. פסולה:  ",
+            "וכולן אינן מטמאות. בבית הבליעה. ומועלין בהן. חוץ מחטאת העוף שעשאה למטה כמעשה חטאת. לשם חטאת:  ",
+            "עולת העוף שעשאה למטה כמעשה חטאת לשם חטאת. רבי אליעזר אומר. מועלין בה. רבי יהושע אומר אין מועלין בה. אמר רבי אליעזר מה אם חטאת שאין מועלין בה לשמה. כששינה את שמה מועלין בה. עולה שמועלין בה לשמה. כששינה את שמה אינו דין שימעלו בה. אמר לו רבי יהושע לא. אם אמרת בחטאת ששינה את שמה לשם עולה. שכן שינה שמה לדבר שיש בו מעילה. תאמר בעולה ששינה את שמה לשם חטאת. שכן שינה את שמה לדבר שאין בו מעילה. אמר לו רבי אליעזר. והרי קדשי קדשים ששחטן בדרום. ושחטן לשם קדשים קלים. יוכיחו. שכן שינה את שמן לדבר שאין בו מעילה ומועלין בהן. אף אתה אל תתמה על העולה שאף על פי ששינה את שמה לדבר שאין בו מעילה. שימעלו בה. אמר לו רבי יהושע לא. אם אמרת בקדשי קדשים ששחטן בדרום ושחטן לשם קדשים קלים. שכן שינה את שמן בדבר שיש בו איסור והיתר. תאמר בעולה ששינה את שמה בדבר שכולו היתר:  ",
+            "מלק בשמאל. או בלילה. שחט חולין בפנים וקדשים בחוץ. אינן מטמאין בבית הבליעה. מלק בסכין. מלק חולין בפנים וקדשים בחוץ. תורין שלא הגיע זמנן. ובני יונה שעבר זמנן. שיבש גפה ושנסמית עינה. ושנקטעה רגלה. מטמא בבית הבליעה. זה הכלל. כל שהיה פסולה בקדש אינה מטמאה בבית הבליעה. לא היה פסולה בקדש מטמא בבית הבליעה. וכל הפסולים שמלקו. מליקתן פסולה ואינן מטמאות בבית הבליעה:  ",
+            "מלק ונמצא טריפה רבי מאיר אומר אינה מטמאה בבית הבליעה. רבי יהודה אומר מטמאה בבית הבליעה. אמר רבי מאיר מה אם נבלת בהמה. שהיא מטמאה במגע ובמשא. שחיטתה מטהרת את טריפתה מטומאתה. נבלת העוף שאינה מטמאה במגע ובמשא. אינו דין שתהא שחיטתה מטהרת את טריפתה מטומאתה. מה מצינו בשחיטתה שהיא מכשרתה באכילה ומטהרת את טריפתה מטומאתה. אף מליקתה שהיא מכשרתה באכילה. תטהר את טריפתה מטומאתה. רבי יוסי אומר. דיה כנבלת בהמה. שחיטתה מטהרתה אבל לא מליקתה:  "
+        ],
+        [
+            "כל הזבחים שנתערבו בחטאות המתות או בשור הנסקל. אפילו אחת ברבוא. ימותו כולם. נתערבו בשור שנעבדה בו עבירה. או שהמית את האדם על פי עד אחד. או על פי הבעלים. ברובע. ובנרבע. ובמוקצה. ובנעבד. ובאתנן. ובמחיר. ובכלאים. ובטריפה. וביוצא דופן. ירעו עד שיסתאבו. וימכרו. ויביא בדמי היפה שבהן. מאותו המין. נתערב בחולין תמימים ימכרו החולין לצריכי אותו המין: \n",
+            "קדשים בקדשים. מין במינו. זה יקרב לשם מי שהוא וזה יקרב לשם מי שהוא. קדשים בקדשים מין בשאינו מינו. ירעו עד שיסתאבו וימכרו. ויביא בדמי היפה שבהן ממין זה. ובדמי היפה שבהן ממין זה. ויפסיד המותר מביתו. נתערבו בבכור ובמעשר. ירעו עד שיסתאבו. ויאכלו כבכור וכמעשר. הכל יכולין להתערב חוץ מן החטאת ומן האשם: \n",
+            "אשם שנתערב בשלמים ירעו עד שיסתאבו. רבי שמעון אומר שניהם ישחטו בצפון. ויאכלו כחמור שבהן. אמרו לו אין מביאין קדשים לבית הפסול. נתערבו חתיכות בחתיכות. קדשי קדשים בקדשים קלים. הנאכלין ליום אחד בנאכלים לשני ימים. יאכלו כחמור שבהן: \n",
+            "אברי חטאת שנתערבו באברי עולה. רבי אליעזר אומר יתן למעלן. ורואה אני את בשר החטאת מלמעלן כאילו הוא עצים. וחכמים אומרים תעובר צורתן ויצא לבית השריפה: \n",
+            "אברין באברי בעלי מומין רבי אליעזר אומר אם קרב ראש אחד מהן יקרבו כל הראשין. כרעו של אחד מהן. יקרב�� כל הכרעים. וחכמים אומרים אפילו קרבו כלם. חוץ מאחד מהן יצא לבית השריפה: \n",
+            "דם שנתערב במים. אם יש בו מראה דם כשר. נתערב ביין רואין אותו כאילו הוא מים. נתערב בדם בהמה או בדם חיה. רואין אותו כאילו הוא מים. רבי יהודה אומר. אין דם מבטל דם: \n",
+            "נתערב בדם פסולין ישפך לאמה. בדם תמצית ישפך לאמה. רבי אליעזר מכשיר. אם לא נמלך ונתן כשר: \n",
+            "דם תמימים בדם בעלי מומים. ישפך לאמה. כוס בכוסות רבי אליעזר אומר קרב כוס אחד. יקריבו כל הכוסות. וחכמים אומרים אפילו קרבו כלם חוץ מאחד מהן ישפך לאמה: \n",
+            "הנתנין למטה. שנתערבו בנתנין למעלה. רבי אליעזר אומר יתן למעלה ורואה אני את התחתונים למעלה כאילו הן מים. ויחזור ויתן למטה. וחכמים אומרים ישפכו לאמה ואם לא נמלך ונתן. כשר: \n",
+            "הנתנין מתנה אחת. שנתערבו בנתנין במתנה אחת. ינתנו מתנה אחת. מתן ארבע במתן ארבע ינתנו במתן ארבע. מתן ארבע במתנה אחת. רבי אליעזר אומר ינתנו במתן ארבע. רבי יהושע אומר ינתנו במתנה אחת. אמר לו רבי אליעזר והרי הוא עובר על בל תגרע. אמר לו רבי יהושע. והרי הוא עובר על בל תוסיף. אמר לו רבי אליעזר לא נאמר בל תוסיף אלא כשהוא בעצמו. אמר לו רבי יהושע לא נאמר בל תגרע אלא כשהוא בעצמו. ועוד אמר רבי יהושע. כשנתת. עברת על בל תוסיף. ועשית מעשה בידך. וכשלא נתת עברת על בל תגרע. ולא עשית מעשה בידך: \n",
+            "הנתנין בפנים שנתערבו עם הנתנין בחוץ. ישפכו לאמה. נתן בחוץ וחזר ונתן בפנים. כשר. בפנים וחזר ונתן בחוץ. רבי עקיבא פוסל. וחכמים מכשירים. שהיה רבי עקיבא אומר. כל הדמים שנכנסו לכפר בהיכל. פסול. וחכמים אומרים חטאת בלבד. רבי אליעזר אומר. אף האשם. שנאמר כחטאת כאשם: \n",
+            "חטאת שקבל דמה בשני כוסות. יצא אחד מהן לחוץ. הפנימי כשר. נכנס אחד מהן לפנים. רבי יוסי הגלילי מכשיר בחיצון. וחכמים פוסלין. אמר רבי יוסי הגלילי מה אם במקום שהמחשבה פוסלת בחוץ. לא עשה את המשואר כיוצא. מקום שאין המחשבה פוסלת בפנים אינו דין שלא נעשה את המשואר כנכנס. נכנס לכפר. אף על פי שלא כפר. פסול. דברי רבי אליעזר. רבי שמעון אומר. עד שיכפר. רבי יהודה אומר אם הכניס שוגג כשר. כל הדמים הפסולין שניתנו על גבי המזבח לא הרצה הציץ. אלא על הטמא שהציץ מרצה על הטמא ואינו מרצה על היוצא: \n"
+        ],
+        [
+            "המזבח מקדש את הראוי לו. רבי יהושע אומר. כל הראוי לאשים. אם עלה לא ירד שנאמר (ויקרא ו, ב) היא העולה על מוקדה על המזבח מה עולה שהיא ראויה לאשים אם עלתה לא תרד. אף כל דבר שהוא ראוי לאשים. אם עלה לא ירד. רבן גמליאל אומר כל הראוי למזבח אם עלה לא ירד. שנאמר היא העולה על מוקדה על המזבח. מה עולה שהיא ראויה למזבח. אם עלתה לא תרד. אף כל דבר שהוא ראוי למזבח אם עלה לא ירד. אין בין דברי רבן גמליאל לדברי רבי יהושע אלא הדם והנסכים. שרבן גמליאל אומר לא ירדו. ור' יהושע אומר ירדו. רבי שמעון אומר. הזבח כשר. והנסכים פסולים. הנסכים כשרין והזבח פסול. אפילו זה וזה פסולין. הזבח לא ירד והנסכים ירדו:  ",
+            "ואלו אם עלו לא ירדו. הלן והטמא. והיוצא. והנשחט חוץ לזמנו. וחוץ למקומו. ושקבלו פסולים. וזרקו את דמו. רבי יהודה אומר. שנשחטה בלילה. שנשפך את דמה. ושיצא דמה חוץ לקלעים. אם עלתה תרד. רבי שמעון אומר. לא תרד. שהיה רבי שמעון אומר. כל שפסולו בקדש. הקדש מקבלו. לא היה פסולו בקדש אין הקדש מקבלו:  ",
+            "אלו לא היה פסולן בקדש. הרובע והנרבע והמוקצה והנעבד והאתנן והמחיר והכלאים והטרפה והיוצא דופן ובעלי מומין. רבי עקיבא מכשיר בבעלי מומין. רבי חנניא סגן הכהנים אומר. דוחה היה אבא את בעלי מומין מעל גבי המזבח:  ",
+            "כשם שאם עלו לא ירדו. כך אם ירדו לא יעלו. וכולן שעלו חיים לראש המזבח ירדו. עולה שעלתה חיה לראש המזבח תרד. שחטה בראש המזבח יפשיט וינתח במקומה:  ",
+            "ואלו אם עלו ירדו. בשר קדשי קדשים. ובשר קדשים קלים. ומותר העומר. ושתי הלחם. ולחם הפנים. ושירי מנחות והקטרת. הצמר שבראשי כבשים. והשער שבזקן תישים. והעצמות. והגידים והקרנים והטלפים בזמן שהן מחוברים יעלו. שנאמר (ויקרא א, ט) והקטיר הכהן את הכל המזבחה. פרשו לא יעלו. שנאמר (דברים יב, כז) ועשית עולותיך הבשר והדם:  ",
+            "וכולם שפקעו מעל גבי המזבח לא יחזיר. וכן גחלת שפקעה מעל גבי המזבח. אברים שפקעו מעל גבי המזבח קודם לחצות. יחזיר. ומועלין בהן. לאחר חצות לא יחזיר. ואין מועלין בהן  ",
+            "כשם שהמזבח מקדש את הראוי לו. כך הכבש מקדש. כשם שהמזבח והכבש מקדשין את הראוי להן. כך הכלים מקדשים. כלי הלח מקדשין את הלח. ומדות היבש מקדשות את היבש. אין כלי הלח מקדשין את היבש. ולא מדות היבש מקדשות את הלח. כלי הקדש שנקבו אם עושים הם מעין מלאכתן שהיו עושין והם שלמים. מקדשין. ואם לאו. אין מקדשים. וכולן אין מקדשים אלא בקדש:  "
+        ],
+        [
+            "כל התדיר מחבירו. קודם את חבירו. התמידים קודמין למוספין. מוספי שבת קודמין למוספי ראש חדש. מוספי ראש חדש קודמין למוספי ראש השנה. שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד תעשו את אלה:  ",
+            "וכל המקודש מחבירו קודם את חבירו. דם חטאת קודם לדם עולה. מפני שהוא מרצה. אברי עולה קודמין לאימורי חטאת. מפני שהן כליל לאשים. חטאת קודמת לאשם. מפני שדמה ניתן על ארבע קרנות ועל היסוד. אשם קודם לתודה ולאיל נזיר. מפני שהוא קדשי קדשים. התודה ואיל נזיר קודמין לשלמים. מפני שהן נאכלין ליום אחד וטעונים לחם. שלמים קודמין לבכור. מפני שהם טעונין מתן ארבע. וסמיכה. ונסכים ותנופת חזה ושוק:  ",
+            "הבכור קודם למעשר. מפני שקדושתו מרחם. ונאכל לכהנים. המעשר קודם לעופות. מפני שהוא זבח. ויש בו קדשי קדשים דמו ואימוריו:  ",
+            "העופות קודמין למנחות. מפני שהן מיני דמים. מנחת חוטא קודמת למנחת נדבה. מפני שהיא באה על חטא. חטאת העוף קודמת לעולת העוף. וכן בהקדשה:  ",
+            "כל החטאות שבתורה קודמות לאשמות חוץ מאשם מצורע מפני שהוא בא על ידי הכשר. כל האשמות שבתורה באים בני שתים. ובאין בכסף שקלים. חוץ מאשם נזיר ואשם מצורע. שהן באין בני שנתן. ואינן באין בכסף שקלים:  ",
+            "כשם שהן קודמים בהקרבתן. כך הן קודמין באכילתן. שלמים של אמש. ושלמים של היום. של אמש קודמין. שלמים של אמש. וחטאת ואשם של היום. של אמש קודמין. דברי רבי מאיר. וחכמים אומרים החטאת קודמת מפני שהיא קדשי קדשים:  ",
+            "ובכולם הכהנים רשאין לשנות באכילתן. לאכלן צלויים שלוקים ומבושלים. ולתת לתוכן תבלי חולין ותבלי תרומה. דברי רבי שמעון. רבי מאיר אומר. לא יתן לתוכו תבלי תרומה. שלא יביא את התרומה לידי פסול:  ",
+            "אמר רבי שמעון. אם ראית שמן שהוא מתחלק בעזרה אין אתה צריך לשאול מה הוא. אלא מותר רקיקי מנחות ישראל ולוג שמן של מצורע. אם ראית שמן שהוא נתון על גבי האשים. אין אתה צריך לשאול מה הוא. אלא מותר רקיקי מנחות כהנים ומנחת כהן המשיח שאין מתנדבים שמן. רבי טרפון אומר. מתנדבים שמן:  "
+        ],
+        [
+            "דם חטאת שנתז על הבגד. הרי זה טעון כבוס. אף על פי שאין הכתוב מדבר אלא בנאכלות. שנאמר (ויקרא ו, יט) במקום קדוש תאכל. אחד הנאכלת. ואחד הפנימית טעונות כבוס. שנאמר תורת החטאת. תורה אחת לכל החטאות:  ",
+            "חטאת פסולה אין דמה טעון כבוס. בין שהיה לה שעת הכושר. בין שלא היה לה שעת הכושר. איזו היא שהיה לה שעת הכושר שלנה שנטמאה ושיצאה. ואיזו היא שלא היה לה שעת הכושר. שנשחטה חוץ לזמנה וחוץ למקומה. ושקבלו פסולין. וזרקו את דמה:  ",
+            "נתז מן הצואר על הבגד אינו טעון כבוס. מן הקרן ומן היסוד אינו טעון כבוס. נשפך על הרצפה ואספו אינו טעון כבוס. אין טעון כבוס אלא הדם שנתקבל בכלי. וראוי להזיה. נתז על העור עד שלא הופשט אינו טעון כבוס. משהופשט. טעון כבוס. דברי רבי יהודה. רבי אליעזר אומר. אף משהופשט אינו טעון כבוס. אינו טעון כבוס אלא מקום הדם. ודבר שהוא ראוי לקבל טומאה. וראוי לכבוס.  ",
+            "אחד הבגד. ואחד השק. ואחד העור. טעונין כבוס במקום קדוש. ושבירת כלי חרס. במקום קדוש. ומריקה ושטיפה בכלי נחשת במקום קדוש. זה חומר בחטאת מקדשי קדשים:  ",
+            "בגד שיצא חוץ לקלעים. נכנס ומכבסו במקום קדוש. נטמא חוץ לקלעים. קורעו ונכנס ומכבסו במקום קדוש. כלי חרס שיצא חוץ לקלעים נכנס ושוברו במקום קדוש. נטמא חוץ לקלעים נוקבו ונכנס ושוברו במקום קדוש:  ",
+            "כלי נחשת שיצא חוץ לקלעים. נכנס ומורקו ושוטפו במקום קדוש. נטמא חוץ לקלעים. פוחתו ונכנס ומורקו ושוטפו במקום קדוש:  ",
+            "אחד שבישל בו ואחד שעירה לתוכו רותח. אחד קדשי קדשים ואחד קדשים קלים. טעונין מריקה ושטיפה. רבי שמעון אומר קדשים קלים אינן טעונין מריקה ושטיפה. רבי טרפון אומר אם בשל בו מתחלת הרגל. יבשל בו את כל הרגל. וחכמים אומרים עד זמן אכילה. מריקה ושטיפה. מריקה. כמריקת הכוס. ושטיפה כשטיפת הכוס. מריקה בחמין. ושטיפה בצונן. והשפוד והאסכלה מגעילן בחמין:  ",
+            "בישל בו קדשים וחולין. או קדשי קדשים וקדשים קלים. אם יש בהן בנותן טעם. הרי הקלים נאכלין כחמורין. ואינן טעונין מריקה ושטיפה. ואינם פוסלין במגע. רקיק שנגע ברקיק. וחתיכה בחתיכה. לא כל הרקיק ולא כל החתיכות אסורין. אינו אסור אלא מקום שבלע:  "
+        ],
+        [
+            "טבול יום. ומחוסר כפורים. אינן חולקים בקדשים לאכול לערב. אונן. נוגע ואינו מקריב. ואינו חולק לאכול לערב. בעלי מומין. בין בעלי מומין קבועין. בין בעלי מומין עוברין. חולקין ואוכלין. אבל לא מקריבין. וכל שאינו ראוי לעבודה. אינו חולק בבשר. וכל שאין לו בבשר. אין לו בעורות. אפילו טמא בשעת זריקת דמים. וטהור בשעת הקטר חלבים. אינו חולק בבשר. שנאמר (ויקרא ז, לג) המקריב את דם השלמים ואת החלב מבני אהרן לו תהיה שוק הימין למנה:  ",
+            "כל שלא זכה המזבח בבשרה. לא זכו הכהנים בעורה. שנאמר (ויקרא ז, ח) עולת איש עולה שעלתה לאיש. עולה שנשחטה. שלא לשמה. אף על פי שלא עלתה לבעלים. עורה לכהנים. אחד עולת האיש. ואחד עולת האשה. עורותיהן לכהנים:  ",
+            "עורות קדשים קלים לבעלים. ועורות קדשי קדשים לכהנים. קל וחומר. מה אם עולה שלא זכו בבשרה. זכו בעורה. קדשי קדשים שזכו בבשרה. אינו דין שיזכו בעורה. אין מזבח יוכיח שאין לו עור מכל מקום:  ",
+            "כל הקדשים שאירע בהם פסול קודם להפשטן. אין עורותיהם לכהנים. לאחר הפשטן עורותיהם לכהנים. אמר רבי חנינא סגן הכהנים. מימי לא ראיתי עור יצא לבית השריפה. אמר ר' עקיבא מדבריו למדנו שהמפשיט את הבכור ונמצא טר��פה שיאותו הכהנים בעורו וחכמים אומרים אין לא ראינו ראיה אלא יוצא לבית השריפה:  ",
+            "פרים הנשרפים. ושעירים הנשרפים בזמן שהם נשרפין כמצותן. נשרפין בבית הדשן ומטמאין בגדים. ואם אינן נשרפין כמצותן. נשרפין בבית הבירה. ואינם מטמאין בגדים:  ",
+            "היו סובלין אותם במוטות. יצאו הראשונים חוץ לחומת העזרה. והאחרונים לא יצאו. הראשונים מטמאין בגדים. והאחרונים אינן מטמאין בגדים עד שיצאו. יצאו אלו ואלו. אלו ואלו מטמאין בגדים. רבי שמעון אומר אלו ואלו. אינן מטמאין בגדים. עד שיצת האור ברובן. ניתך הבשר. אין השורף מטמא בגדים:  "
+        ],
+        [
+            "השוחט והמעלה בחוץ. חייב על השחיטה וחייב על העלייה. רבי יוסי הגלילי אומר. שחט בפנים והעלה בחוץ חייב. שחט בחוץ והעלה בחוץ פטור. שלא העלה בחוץ אלא דבר פסול. אמרו לו אף השוחט בפנים ומעלה בחוץ כיון שהוציאו פסלו:  ",
+            "טמא שאכל בין קדש טמא. ובין קדש טהור. חייב. רבי יוסי הגלילי אומר. טמא שאכל טהור חייב. וטמא שאכל טמא. פטור. שלא אכל אלא דבר טמא. אמרו לו אף טמא שאכל טהור. כיון שנגע בו טימאהו. וטהור שאכל טמא פטור. שאינו חייב אלא על טומאת הגוף:  ",
+            "חומר בשחיטה מבעלייה. ובעלייה מבשחיטה. חומר בשחיטה. שהשוחט להדיוט חייב. והמעלה להדיוט פטור. חומר בעלייה. שנים שאחזו בסכין ושחטו פטורים. אחזו באבר והעלוהו. חייבין. העלה וחזר והעלה. וחזר והעלה. חייב על כל עלייה ועלייה. דברי רבי שמעון. רבי יוסי אומר. אינו חייב אלא אחת. ואינו חייב עד שיעלה לראש המזבח. רבי שמעון אומר. אפילו העלה על הסלע. או על האבן. חייב:  ",
+            "אחד קדשים כשרין ואחד קדשים פסולין. שהיה פסולן בקדש. והקריבן בחוץ. חייב. המעלה כזית מן העולה ומן האימורין בחוץ. חייב. הקומץ. והלבונה. והקטרת. ומנחת כהנים. ומנחת כהן המשיח. ומנחת נסכין. שהקריב מאחד מהן כזית בחוץ. חייב. רבי אלעזר פוטר עד שיקריב את כולו. וכולם שהקריבן בפנים. ושייר בהן כזית והקריבן בחוץ חייב. וכולם שחסרו כל שהן והקריבן בחוץ. פטור:  ",
+            "המקריב קדשים ואימוריהם בחוץ חייב. מנחה שלא נקמצה והקריבה בחוץ פטור. קמצה וחזר קומצה לתוכה והקריבה בחוץ חייב:  ",
+            "הקומץ והלבונה שהקריב את אחד מהן בחוץ חייב. רבי אלעזר פוטר. עד שיקריב את השני. אחד בפנים ואחד בחוץ חייב. שני בזיכי לבונה שהקריב את אחד מהן בחוץ חייב. רבי אלעזר פוטר עד שיקריב את השני. אחד בפנים ואחד בחוץ חייב. הזורק מקצת דמים בחוץ חייב. רבי אלעזר אומר אף המנסך מי חג בחג בחוץ חייב. רבי נחמיה אומר שירי הדם שהקריבן בחוץ חייב:  ",
+            "המולק את העוף בפנים והעלה בחוץ חייב. מלק בחוץ והעלה בחוץ פטור. השוחט את העוף בפנים והעלה בחוץ פטור. שחט בחוץ והעלה בחוץ חייב. נמצא דרך הכשרו מבפנים פטורו בחוץ. דרך הכשרו בחוץ פטורו בפנים. רבי שמעון אומר כל שחייבין עליו בחוץ. חייבין על כיוצא בו בפנים שהעלהו בחוץ. חוץ מן השוחט בפנים ומעלה בחוץ:  ",
+            "החטאת שקבל דמה בכוס אחד. נתן בחוץ וחזר ונתן בפנים. בפנים וחזר ונתן בחוץ. חייב. שכולו ראוי לבא בפנים. קבל דמה בשתי כוסות נתן שניהם בפנים. פטור. שניהם בחוץ חייב. אחד בפנים ואחד בחוץ פטור. אחד בחוץ ואחד בפנים חייב על החיצון. והפנימי מכפר. למה הדבר דומה למפריש חטאתו ואבדה. והפריש אחרת תחתיה ואחר כך נמצאת הראשונה. והרי שתיהן עומדות. שחט שתיהן בפנים. פטור. שחט שתיהן בחוץ חייב. אחת בפנים ואחת בחוץ פטור. אחת בחוץ ואחת ב��נים חייב על החיצונה והפנימית מכפרת. כשם שדמה פוטר את בשרה. כך הוא פוטר את בשר חברתה:  "
+        ],
+        [
+            "פרת חטאת ששרפה חוץ מגיתה. וכן שעיר המשתלח שהקריבו בחוץ פטור שנאמר (ויקרא יז, ד) ואל פתח אהל מועד לא הביאו. כל שאינו ראוי לבא אל פתח אהל מועד אין חייבין עליו:  ",
+            "הרובע. והנרבע. והמוקצה. והנעבד. והאתנן. והמחיר. והכלאים. והטריפה. ויוצא דופן. שהקריבן בחוץ פטור. שנאמר (ויקרא יז, ד) לפני משכן ה'. כל שאינו ראוי לפני משכן ה' אין חייבין עליו. בעלי מומין. בין בעלי מומין קבועים בין בעלי מומין עוברים. שהקריבן בחוץ פטור. רבי שמעון אומר בעלי מומין קבועין פטור. ובעלי מומין עוברין. עוברין בלא תעשה. תורים שלא הגיע זמנן ובני יונה שעבר זמנן שהקריבן בחוץ פטור. רבי שמעון אומר בני יונה שעבר זמנן פטור. ותורים שלא הגיע זמנן בלא תעשה. אותו ואת בנו. ומחוסר זמן פטור. רבי שמעון אומר הרי זה בלא תעשה. שהיה רבי שמעון אומר כל שהוא ראוי לבא לאחר זמן. הרי זה בלא תעשה. ואין בו כרת. וחכמים אומרים כל שאין בו כרת אין בו בלא תעשה.  ",
+            "מחוסר זמן. בין בגופו. בין בבעליו. איזה הוא מחוסר זמן בבעליו. הזב. והזבה. ויולדת. ומצורע. שהקריבו חטאתם ואשמם בחוץ פטורין. עולותיהן ושלמיהן בחוץ חייבין. המעלה מבשר חטאת מבשר אשם. מבשר קדשי קדשים מבשר קדשים קלים. ומותר העומר. ושתי הלחם. ולחם הפנים. ושירי מנחות. היוצק הבולל. הפותת. המולח. המניף. המגיש. המסדר את השלחן והמטיב את הנרות. והקומץ והמקבל דמים בחוץ פטור. אין חייבין עליו לא משום זרות. ולא משום טומאה. ולא משום מחוסר בגדים ולא משום רחוץ ידים ורגלים:  ",
+            "עד שלא הוקם המשכן. היו הבמות מותרות. ועבודה בבכורות. משהוקם המשכן. נאסרו הבמות ועבודה בכהנים. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים בכל מחנה ישראל:  ",
+            "באו לגלגל והותרו הבמות. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים בכל מקום:  ",
+            "באו לשילה נאסרו הבמות. לא היה שם תקרה אלא בית של אבנים מלמטן. ויריעות מלמעלן. והיא היתה מנוחה. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים ומעשר שני בכל הרואה:  ",
+            "באו לנוב ולגבעון הותרו הבמות. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים בכל ערי ישראל:  ",
+            "באו לירושלים. נאסרו הבמות. ולא היה להם עוד היתר. והיא היתה נחלה. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים ומעשר שני לפנים מן החומה:  ",
+            "כל הקדשים שהקדישן בשעת איסור במות. והקריבן בשעת איסור במות בחוץ. הרי אלו בעשה ולא תעשה. וחייבין עליהן כרת. הקדישן בשעת היתר במות. והקריבן בשעת איסור במות. הרי אלו בעשה ולא תעשה. ואין חייבין עליהן כרת. הקדישן בשעת איסור במות. והקריבן בשעת היתר במות. הרי אלו בעשה. ואין בהם בלא תעשה.  ",
+            "אלו קדשים קרבים במשכן. קדשים שהוקדשו למשכן. קרבנות הצבור קרבין במשכן. וקרבנות היחיד בבמה. קרבנות היחיד שהוקדשו למשכן. יקרבו במשכן. ואם הקריבן בבמה פטור. מה בין במת יחיד לבמת צבור. סמיכה ושחיטת צפון. ומתן סביב. ותנופה. והגשה. רבי יהודה אומר אין מנחה בבמה. וכיהון ובגדי שרת וכלי שרת וריח ניחוח. ומחיצה בדמים ורחוץ ידים ורגלים. אבל הזמן והנותר. והטמא. שוים בזה ובזה:   "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Torat Emet 357.json

@@ -0,0 +1,156 @@
+{
+    "language": "he",
+    "title": "Mishnah Zevachim",
+    "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 זבחים",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "text": [
+        [
+            "כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ:  ",
+            "יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין:  ",
+            "הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:  ",
+            "הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִים. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. שֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים, בַּשְּׁחִיטָה וּבַקִּבּוּל וּבַהִלּוּךְ וּבַזְּרִיקָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, אִי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה וְשֶׁלֹּא בְקַבָּלָה וְשֶׁלֹּא בִזְרִיקָה, אֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, שׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, הַמַּחֲשָׁבָה פוֹסֶלֶת. וּבִמְקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ, אֵין הַמַּחֲשָׁבָה פוֹסָלֶת:  "
+        ],
+        [
+            "כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמ��ן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קִבֵּל בַּשְּׂמֹאל, פָּסָל. רַבִּי שִׁמְעוֹן מַכְשִׁיר. נִשְׁפַּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּן, לְמַעְלָן, וְאֶת הַנִּתָּנִין לְמַעְלָן, לְמַטָּן, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, פָּסוּל וְאֵין בּוֹ כָרֵת: \n",
+            "הַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרֹק דָּמוֹ בַחוּץ אוֹ מִקְצָת דָּמוֹ בַחוּץ, לְהַקְטִיר אֶת אֵמוּרָיו בַּחוּץ אוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, לֶאֱכֹל בְּשָׂרוֹ בַחוּץ אוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ אוֹ לֶאֱכֹל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לִזְרֹק דָּמוֹ לְמָחָר אוֹ מִקְצָת דָּמוֹ לְמָחָר, לְהַקְטִיר אֵמוּרָיו לְמָחָר אוֹ מִקְצָת אֵמוּרָיו לְמָחָר, לֶאֱכֹל בְּשָׂרוֹ לְמָחָר אוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר אוֹ כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת: \n",
+            "זֶה הַכְּלָל, כָּל הַשּׁוֹחֵט וְהַמְקַבֵּל וְהַמְהַלֵּךְ וְהַזּוֹרֵק, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+            "כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה. אוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ. אוֹ שֶׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, חוּץ לִמְקוֹמוֹ. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן. אוֹ שֶּׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן. זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+            "לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+        ],
+        [
+            "כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:  ",
+            "קִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחֲזִיר לַכָּשֵׁר. קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ, יַחֲזִיר לִימִינוֹ. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן בִּכְלִי חֹל, יַחֲזִיר לִכְלִי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ, שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִים לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִים בַּחוּץ, בִּפְנִים, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:  ",
+            "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:  ",
+            "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל כַּזַּיִת מִן הָעוֹר, מִן הָרֹטֶב, מִן הַקִּיפָה, מִן הָאָלָל, מִן הָעֲצָמוֹת, מִן הַגִּידִים, מִן הַטְּלָפַיִם, מִן הַקַּרְנַיִם, חוּץ לִזְמַנּוֹ אוֹ חוּץ לִמְקוֹמוֹ, כָּשֵׁר, וְאֵין חַיָּבִים עֲלֵיהֶם מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:  ",
+            "הַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין לֶאֱכֹל שָׁלִיל אוֹ שִׁלְיָא בַחוּץ, לֹא פִגֵּל. הַמּוֹלֵק תּוֹרִין בִּפְנִים לֶאֱכֹל בֵּיצֵיהֶם בַּחוּץ, לֹא פִגֵּל. חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, אֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:  ",
+            "שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן:  "
+        ],
+        [
+            "בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְר��ים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת: \n",
+            "כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת: \n",
+            "אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+            "הָעוֹלָה, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ וְעוֹרָהּ לַכֹּהֲנִים. עוֹלַת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ. חַטַּאת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַכֹּהֲנִים. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, דָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁאֵינוֹ עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+            "קָדְשֵׁי נָכְרִים, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי מְחַיֵּב. דְּבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, חַיָּבִים עֲלֵיהֶם מִשּׁוּם נוֹתָר, מִשּׁוּם טָמֵא, חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּדָבָר שֶׁדַּרְכָּן לְהֵאָכֵל. אֲבָל כְּגוֹן הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטֹרֶת, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם טֻמְאָה: \n",
+            "לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד: \n"
+        ],
+        [
+            "אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים, קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן, פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים וְעַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב: \n",
+            "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב. אֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדָּשֶׁן: \n",
+            "חַטֹּאות הַצִּבּוּר וְהַיָּחִיד. אֵלּוּ הֵן חַטֹּאות הַצִּבּוּר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+            "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים: \n",
+            "זִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת. אֵלּוּ הֵן אֲשָׁמוֹת, אֲשַׁם גְּזֵלוֹת, אֲשַׁם מְעִילוֹת, אֲשַׁם שִׁפְחָה חֲרוּפָה, אֲשַׁם נָזִיר, אֲשַׁם מְצֹרָע, אָשָׁם תָּלוּי, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+            "הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִים בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶם, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+            "שְׁלָמִים, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶן, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+            "הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן מַתָּנָה אַחַת, וּבִלְבָד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד. שִׁנָּה בַאֲכִילָתָן, הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, וְהַמַּעֲשֵׂר לְכָל אָדָם, וְנֶאֱכָלִין בְּכָל הָעִיר, לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַפֶּסַח אֵינוֹ נֶאֱכָל אֶלָּא בַלַּיְלָה, וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת, וְאֵינוֹ נֶאֱכָל אֶלָּא לִמְנוּיָו, וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי: \n"
+        ],
+        [
+            "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, רַבִּי יוֹסֵי אוֹמֵר, כְּאִלּוּ נִשְׁחֲטוּ בַצָּפוֹן. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, כַּצָּפוֹן. מֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, כַּדָּרוֹם. הַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+            "חַטַּאת הָעוֹף הָיְתָה נַעֲשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. בְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא זֶה הָיָה מְקוֹמָהּ. וּשְׁלשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, וּשְׁלשָׁה מִלְמַעְלָן. מִלְּמַטָּן, חַטַּאת הָעוֹף וְהַהַגָּשׁוֹת וּשְׁיָרֵי הַדָּם. מִלְמַעְלָן, נִסּוּךְ הַמַּיִם וְהַיַּיִן וְעוֹלַת הָעוֹף כְּשֶׁהִיא רַבָּה בַמִּזְרָח: \n",
+            "כָּל הָעוֹלִים לַמִּזְבֵּחַ, עוֹלִין דֶּרֶךְ יָמִין, וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, חוּץ מִן הָעוֹלֶה לִשְׁלשָׁה דְבָרִים אֵלּוּ, שֶׁהָיוּ עוֹלִים וְחוֹזְרִים לֶעָקֵב: \n",
+            "חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וְאֵינוֹ מַבְדִּיל, וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. שְׁיָרֵי הַדָּם, הָיָה מִתְמַצֶּה עַל הַיְסוֹד. אֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, וְכֻלָּהּ לַכֹּהֲנִים: \n",
+            "עוֹלַת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, בָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וּמַבְדִּיל, וּמְמַצֶּה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. נָטַל אֶת הָרֹאשׁ, וְהִקִּיף בֵּית מְלִיקָתוֹ לַמִּזְבֵּחַ, וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים, בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ, וְהִשְׁלִיכָן לְבֵית הַדָּשֶׁן. שִׁסַּע וְלֹא הִבְדִּיל. וְאִם הִבְדִּיל, כָּשֵׁר. וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים: \n",
+            "לֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה וְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ וְלֹא סְפָגוֹ בְמֶלַח, כָּל שֶׁשִּׁנָּה בָהּ מֵאַחַר שֶׁמִּצָּה אֶת דָּמָהּ, כְּשֵׁרָה. הִבְדִּיל בַּחַטָּאת וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסָל. מִצָּה דַם הָרֹאשׁ וְלֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. מִצָּה דַם הַגּוּף וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה: \n",
+            "חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַד��ָם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+        ],
+        [
+            "חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, כְּשֵׁרָה. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כֻלָּם, פְּסוּלָה: \n",
+            "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה: \n",
+            "וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת: \n",
+            "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין ��ָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר: \n",
+            "מָלַק בִּשְׂמֹאל, אוֹ בַלַּיְלָה, שָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, אֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. מָלַק בְּסַכִּין, מָלַק חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁיָּבַשׁ גַּפָּה, וְשֶׁנִּסְמֵת עֵינָהּ, וְשֶׁנִּקְטְעָה רַגְלָהּ, מְטַמֵּא בְבֵית הַבְּלִיעָה. זֶה הַכְּלָל, כֹּל שֶׁהָיָה פְסוּלָהּ בַּקֹּדֶשׁ, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. לֹא הָיָה פְסוּלָהּ בַּקֹּדֶשׁ, מְטַמְּאָה בְבֵית הַבְּלִיעָה. וְכָל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה: \n",
+            "מָלַק וְנִמְצָא טְרֵפָה, רַבִּי מֵאִיר אוֹמֵר, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. רַבִּי יְהוּדָה אוֹמֵר, מְטַמְּאָה בְבֵית הַבְּלִיעָה. אָמַר רַבִּי מֵאִיר, מָה אִם נִבְלַת בְּהֵמָה, שֶׁהִיא מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, נִבְלַת הָעוֹף שֶׁאֵינָהּ מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, אֵינוֹ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. מַה מָּצִינוּ בִשְׁחִיטָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, וּמְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, אַף מְלִיקָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, תְּטַהֵר אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. רַבִּי יוֹסֵי אוֹמֵר, דַּיָּהּ כְּנִבְלַת בְּהֵמָה, שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אֲבָל לֹא מְלִיקָתָהּ: \n"
+        ],
+        [
+            "כָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת הַמֵּתוֹת, אוֹ בְשׁוֹר הַנִּסְקָל, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. נִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, אוֹ שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ, וּבְנִרְבָּע, וּבְמֻקְצֶה, וּבְנֶעֱבָד, וּבְאֶתְנָן, וּבִמְחִיר, וּבְכִלְאַיִם, וּבִטְרֵפָה, וּבְיוֹצֵא דֹפֶן, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. נִתְעָרֵב בְּחֻלִּין תְּמִימִים, יִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין: \n",
+            "קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְ��וֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם: \n",
+            "אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן, וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. אָמְרוּ לוֹ, אֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל. נִתְעָרְבוּ חֲתִיכוֹת בַּחֲתִיכוֹת, קָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, הַנֶּאֱכָלִין לְיוֹם אֶחָד בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, יֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן: \n",
+            "אֵבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבְרֵי עוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָן, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְמַעְלָן כְּאִלּוּ הוּא עֵצִים. וַחֲכָמִים אוֹמְרִים, תְּעֻבַּר צוּרָתָן וְיֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+            "אֵבָרִין בְּאֵבְרֵי בַעֲלֵי מוּמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם קָרֵב רֹאשׁ אַחַד מֵהֶן, יִקְרְבוּ כָל הָרָאשִׁין. כַּרְעוֹ שֶׁל אַחַד מֵהֶן, יִקְרְבוּ כָל הַכְּרָעָיִם. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+            "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְדַם חַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם: \n",
+            "נִתְעָרֵב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. אִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+            "דַּם תְּמִימִים בְּדַם בַּעֲלֵי מוּמִים, יִשָּׁפֵךְ לָאַמָּה. כּוֹס בְּכוֹסוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יִשָּׁפֵךְ לָאַמָּה: \n",
+            "הַנִּתָּנִין לְמַטָּה שֶׁנִּתְעָרְבוּ בַנִּתָּנִין לְמַעְלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָה כְּאִלּוּ הֵן מַיִם, וְיַחֲזֹר וְיִתֵּן לְמָטָּה. וַחֲכָמִים אוֹמְרִים, יִשָּׁפְכוּ לָאַמָּה. וְאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+            "הַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַנִּתָּנִין בְּמַתָּנָה אַחַת, יִנָּתְנוּ מַתָּנָה אֶחָת. מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, יִנָּתְנוּ בְּמַתַּן אַרְבַּע. מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִנָּתְנוּ בְמַתַּן אַרְבַּע. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יִנָּתְנוּ בְמַתָּנָה אֶחָת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ, כְּשֶׁנָּתַתָּ, עָבַרְתָּ עַל בַּל תּוֹסִיף וְעָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ. וּכְשֶׁלֹּא נָתַתָּ, עָבַרְתָּ עַל בַּל תִּגְרַע וְלֹא עָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ: \n",
+            "הַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ עִם הַנִּתָּנִין בַּחוּץ, יִשָּׁפְכוּ לָאַמָּה. נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, כָּשֵׁר. בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, רַבִּי עֲקִיבָא פוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. שֶׁהָיָה רַבִּי עֲקִיבָא אוֹמֵר, כָּל הַדָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל, פְּסוּלִין. וַחֲכָמִים אוֹמְרִים, חַטָּאת בִּלְבָד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם, שֶׁנֶּאֱמַר (ויקרא ז) כַּחַטָּאת כָּאָשָׁם: \n",
+            "חַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, יָצָא אַחַד מֵהֶן לַחוּץ, הַפְּנִימִי כָּשֵׁר. נִכְנַס אַחַד מֵהֶן לִפְנִים, רַבִּי יוֹסֵי הַגְּלִילִי מַכְשִׁיר בַּחִיצוֹן, וַחֲכָמִים פּוֹסְלִין. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי, מָה אִם בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בַּחוּץ, לֹא עָשָׂה אֶת הַמְשׁוֹאָר כַּיוֹצֵא, מְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, בִּפְנִים, אֵינוֹ דִין שֶׁלֹּא נַעֲשֶׂה אֶת הַמְשׁוֹאָר כַּנִּכְנָס. נִכְנַס לְכַפֵּר, אַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסוּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיְּכַפֵּר. רַבִּי יְהוּדָה אוֹמֵר, אִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. כָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתְּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא הִרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n"
+        ],
+        [
+            "הַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר (ויקרא ו), הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים, אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד. רַבָּן גַּמְלִיאֵל אוֹמֵר, כָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר, הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מַה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ אִם עָלָה לֹא יֵרֵד. אֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רַבִּי יְהוֹשֻׁעַ אֶלָּא הַדָּם וְהַנְּסָכִים, שֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר לֹא יֵרְדוּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר יֵרֵדוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַזֶּבַח כָּשֵׁר וְהַנְּסָכִים פְּסוּלִים, הַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, אֲפִלּוּ זֶה וָזֶה פְּסוּלִין, הַזֶּבַח לֹא יֵרֵד, וְהַנְּסָכִים יֵרֵדוּ: \n",
+            "וְאֵלּוּ אִם עָלוּ, לֹא יֵרְדוּ. הַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, וְהַנִּשְׁחָט חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְסוּלִים, וְזָרְקוּ אֶת דָּמוֹ. רַבִּי יְהוּדָה אוֹמֵר, שֶׁנִּשְׁחֲטָה בַלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, אִם עָלְתָה, תֵּרֵד. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא תֵרֵד, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, הַקֹּדֶשׁ מְקַבְּלוֹ. לֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, אֵין הַקֹּדֶשׁ מְקַבְּלוֹ: \n",
+            "אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְ��ָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+            "כְּשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ, כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ. וְכֻלָּן שֶׁעָלוּ חַיִּים לְרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ. עוֹלָה שֶׁעָלְתָה חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד. שְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, יַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ: \n",
+            "וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם: \n",
+            "וְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחֲזִיר. וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ. אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קֹדֶם לַחֲצוֹת, יַחֲזִיר, וּמוֹעֲלִין בָּהֶן. לְאַחַר חֲצוֹת, לֹא יַחֲזִיר, וְאֵין מוֹעֲלִין בָּהֶן: \n",
+            "כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁים. כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַלַּח, וּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. אֵין כְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַיָּבֵשׁ, וְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלָּח. כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ, אִם עוֹשִׂים הֵם מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים, מְקַדְּשִׁין. וְאִם לָאו, אֵין מְקַדְּשִׁים. וְכֻלָּן אֵין מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ: \n"
+        ],
+        [
+            "כֹּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. הַתְּמִידִים קוֹדְמִים לַמּוּסָפִין, מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר (במדבר כח), מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה: \n",
+            "וְכֹל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. דַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵבְרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, מִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְּסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. הַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִים לָחֶם. שְׁלָמִים קוֹדְמִין לִבְכוֹר, מִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, וּסְמִיכָה וּנְּסָכִים וּתְנוּפַת חָזֶה וָשׁוֹ��: \n",
+            "הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, דָּמוֹ וְאֵמוּרָיו: \n",
+            "הָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. וְכֵן בְּהֶקְדֵּשָׁהּ: \n",
+            "כָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה, קוֹדְמוֹת לָאֲשָׁמוֹת, חוּץ מֵאֲשַׁם מְצֹרָע, מִפְּנֵי שֶׁהוּא בָא עַל יְדֵי הֶכְשֵׁר. כָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָּאִין בְּנֵי שְׁתַּיִם וּבָאִין בְּכֶסֶף שְׁקָלִים, חוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, שֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן וְאֵינָן בָּאִין בְּכֶסֶף שְׁקָלִים: \n",
+            "כְּשֵׁם שֶׁהֵן קוֹדְמִים בְּהַקְרָבָתָן, כָּךְ הֵן קוֹדְמִים בַּאֲכִילָתָן. שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל הַיּוֹם, שֶׁל אֶמֶשׁ קוֹדְמִין. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁל הַיּוֹם, שְׁלָמִים שֶׁל אֶמֶשׁ קוֹדְמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קָדְשֵׁי קָדָשִׁים: \n",
+            "וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל: \n",
+            "אָמַר רַבִּי שִׁמְעוֹן, אִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, וְלֹג שֶׁמֶן שֶׁל מְצֹרָע. אִם רָאִיתָ שֶׁמֶן שֶׁהוּא נָתוּן עַל גַּבֵּי הָאִשִּׁים, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ. שֶׁאֵין מִתְנַדְּבִים שָׁמֶן. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן: \n"
+        ],
+        [
+            "דַּם חַטָּאת שֶׁנִּתַּז עַל הַבֶּגֶד, הֲרֵי זֶה טָעוּן כִּבּוּס. אַף עַל פִּי שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בַנֶּאֱכָלוֹת, שֶׁנֶּאֱמַר (ויקרא ו), בְּמָקוֹם קָדֹשׁ תֵּאָכֵל, אֶחָד הַנֶּאֱכֶלֶת וְאֶחָד הַפְּנִימִית טְעוּנוֹת כִּבּוּס, שֶׁנֶּאֱמַר (שם), תּוֹרַת הַחַטָּאת, תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת: \n",
+            "חַטָּאת פְּסוּלָה אֵין דָּמָהּ טָעוּן כִּבּוּס, בֵּין שֶׁהָיָה לָהּ שְׁעַת הַכֹּשֶׁר, בֵּין שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁלָּנָה, שֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. וְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָה: \n",
+            "נִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד, אֵינוֹ טָעוּן כִּבּוּס. מִן הַקֶּרֶן וּמִן הַיְסוֹד, אֵינוֹ טָעוּן כִּבּוּס. נִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, אֵינוֹ טָעוּן כִּבּוּס. אֵין טָעוּן כִּבּוּס אֶלָּא הַדָּם שֶׁנּ��תְקַבֵּל בִּכְלִי וְרָאוּי לְהַזָּיָה. נִתַּז עַל הָעוֹר עַד שֶׁלֹּא הֻפְשַׁט, אֵינוֹ טָעוּן כִּבּוּס. מִשֶּׁהֻפְשַׁט, טָעוּן כִּבּוּס, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִשֶּׁהֻפְשַׁט אֵינוֹ טָעוּן כִּבּוּס. אֵינוֹ טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם, וְדָבָר שֶׁהוּא רָאוּי לְקַבֵּל טֻמְאָה, וְרָאוּי לְכִבּוּס: \n",
+            "אֶחָד הַבֶּגֶד וְאֶחָד הַשַּׂק וְאֶחָד הָעוֹר, טְעוּנִין כִּבּוּס בְּמָקוֹם קָדוֹשׁ. וּשְׁבִירַת כְּלִי חֶרֶס, בְּמָקוֹם קָדוֹשׁ. וּמְרִיקָה וּשְׁטִיפָה בִּכְלִי נְחשֶׁת, בְּמָקוֹם קָדוֹשׁ. זֶה חֹמֶר בַּחַטָּאת מִקָּדְשֵׁי קָדָשִׁים: \n",
+            "בֶּגֶד שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, קוֹרְעוֹ, וְנִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. כְּלִי חֶרֶס שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, נוֹקְבוֹ, וְנִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ: \n",
+            "כְּלִי נְחשֶׁת שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, פּוֹחֲתוֹ, וְנִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ: \n",
+            "אֶחָד שֶׁבִּשֵּׁל בּוֹ וְאֶחָד שֶׁעֵרָה לְתוֹכוֹ רוֹתֵחַ, אֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קָדָשִׁים קַלִּים, טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי טַרְפוֹן אוֹמֵר, אִם בִּשֵּׁל בּוֹ מִתְּחִלַּת הָרֶגֶל, יְבַשֵּׁל בּוֹ אֶת כָּל הָרָגֶל. וַחֲכָמִים אוֹמְרִים, עַד זְמַן אֲכִילָה. מְרִיקָה וּשְׁטִיפָה, מְרִיקָה כִּמְרִיקַת הַכּוֹס, וּשְׁטִיפָה כִּשְׁטִיפַת הַכּוֹס. מְרִיקָה בְּחַמִּין וּשְׁטִיפָה בְּצּוֹנֵן. וְהַשַּׁפּוּד וְהָאַסְכְּלָה מַגְעִילָן בְּחַמִּין: \n",
+            "בִּשֵּׁל בּוֹ קָדָשִׁים וְחֻלִּין, אוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, הֲרֵי הַקַּלִּים נֶאֱכָלִין כַּחֲמוּרִין, וְאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, וְאֵינָם פּוֹסְלִין בְּמַגָּע. רָקִיק שֶׁנָּגַע בְּרָקִיק, וַחֲתִיכָה בַּחֲתִיכָה, לֹא כָל הָרָקִיק וְלֹא כָל הַחֲתִיכוֹת אֲסוּרִין. אֵינוֹ אָסוּר אֶלָּא מְקוֹם שֶׁבָּלָע: \n"
+        ],
+        [
+            "טְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים, אֵינָן חוֹלְקִים בַּקֳּדָשִׁים לֶאֱכֹל לָעָרֶב. אוֹנֵן, נוֹגֵעַ וְאֵינוֹ מַקְרִיב, וְאֵינוֹ חוֹלֵק לֶאֱכֹל לָעָרֶב. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִין, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. וְכֹל שֶׁאֵינוֹ רָאוּי לָעֲבוֹדָה, אֵינוֹ חוֹלֵק בַּבָּשָׂר. וְכֹל שֶׁאֵין לוֹ בַּבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. אֲפִלּוּ טָמֵא בִשְׁעַת זְרִיקַת דָּמִים וְטָהוֹר בִּשְׁעַת הֶקְטֵר חֲלָבִים, אֵינוֹ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר (ויקרא ז), הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה: \n",
+            "כֹּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, לֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר (שם), עֹלַת אִישׁ, עוֹלָה שֶׁעָלְתָה לְאִישׁ. עוֹלָה שֶׁנִּשְׁחֲטָה שֶׁלֹּא לִשְׁמָהּ, אַף עַל פִּי שֶׁלֹּא עָלְתָה לַבְּעָלִים, עוֹרָהּ לַכֹּהֲנִים. אֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, עוֹרוֹתֵיהֶן לַכֹּהֲנִים: \n",
+            "עוֹרוֹת קָדָשִׁים קַלִּים לַבְּעָלִים, וְעוֹרוֹת קָדְשֵׁי קָדָשִׁים לַכֹּהֲנִים. קַל וָחֹמֶר, מָה אִם עוֹלָה, שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, קָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָהּ, אֵינוֹ דִין שֶׁיִּזְכּוּ בְעוֹרָהּ. אֵין מִזְבֵּחַ יוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם: \n",
+            "כָּל הַקֳּדָשִׁים שֶׁאֵרַע בָּהֶם פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, אֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים. לְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. אָמַר רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, אֵין לֹא רָאִינוּ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה: \n",
+            "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, בִּזְמַן שֶׁהֵם נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן וּמְטַמְּאִין בְּגָדִים. וְאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַבִּירָה וְאֵינָם מְטַמְּאִין בְּגָדִים: \n",
+            "הָיוּ סוֹבְלִין אוֹתָם בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה וְהָאַחֲרוֹנִים לֹא יָצְאוּ, הָרִאשׁוֹנִים מְטַמְּאִין בְּגָדִים, וְהָאַחֲרוֹנִים אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיֵּצֵאוּ. יָצְאוּ אֵלּוּ וָאֵלּוּ, אֵלּוּ וָאֵלּוּ מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן. נִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים: \n"
+        ],
+        [
+            "הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, חַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלִיָּה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שָׁחַט בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר, שֶׁלֹּא הֶעֱלָה בַחוּץ אֶלָּא דָבָר פָּסוּל. אָמְרוּ לוֹ, אַף הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ, כֵּיוָן שֶׁהוֹצִיאוֹ, פְּסָלוֹ: \n",
+            "טָמֵא שֶׁאָכַל, בֵּין קֹדֶשׁ טָמֵא וּבֵין קֹדֶשׁ טָהוֹר, חַיָּב. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, טָמֵא שֶׁאָכַל טָהוֹר, חַיָּב. וְטָמֵא שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁלֹּא אָכַל אֶלָּא דָבָר טָמֵא. אָמְרוּ לוֹ, אַף טָמֵא שֶׁאָכַל טָהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ, טִמְּאָהוּ. וְטָהוֹר שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁאֵינוֹ חַיָּב אֶלָּא עַל טֻמְאַת הַגּוּף: \n",
+            "חֹמֶר בַּשְּׁחִיטָה מִבָּעֲלִיָּה, וּבָעֲלִיָּה מִבַּשְּׁחִיטָה. חֹמֶר בַּשְּׁחִיטָה, שֶׁהַשּׁוֹחֵט לְהֶדְיוֹט, חַיָּב, וְהַמַּעֲלֶה לְהֶדְיוֹט, פָּטוּר. חֹמֶר בָּעֲלִיָּה, שְׁנַיִם שֶׁאָחֲזוּ בְסַכִּין וְשָׁחֲטוּ, פְּטוּרִים. אָחֲזוּ בְאֵבָר וְהֶעֱלוּהוּ, חַיָּבִין. הֶעֱלָה, וְחָזַר וְהֶעֱלָה, וְחָזַר וְהֶעֱלָה, חַיָּב עַל כָּל עֲלִיָּ�� וַעֲלִיָּה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא אַחַת, וְאֵינוֹ חַיָּב עַד שֶׁיַּעֲלֶה לְרֹאשׁ הַמִּזְבֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ הֶעֱלָה עַל הַסֶּלַע אוֹ עַל הָאֶבֶן, חַיָּב: \n",
+            "אֶחָד קָדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, וְהִקְרִיבָן בַּחוּץ, חַיָּב. הַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה וּמִן הָאֵמוּרִין בַּחוּץ, חַיָּב. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, וּמִנְחַת נְסָכִין, שֶׁהִקְרִיב מֵאַחַד מֵהֶן כַּזַיִת בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ. וְכֻלָּם שֶׁהִקְרִיבָן בִּפְנִים וְשִׁיֵּר בָּהֶן כַּזַּיִת וְהִקְרִיבָן בַּחוּץ, חַיָּב. וְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, וְהִקְרִיבָן בַּחוּץ, פָּטוּר: \n",
+            "הַמַּקְרִיב קָדָשִׁים וְאֵמוּרֵיהֶם בַּחוּץ, חַיָּב. מִנְחָה שֶׁלֹּא נִקְמְצָה וְהִקְרִיבָהּ בַּחוּץ, פָּטוּר. קְמָצָהּ, וְחָזַר קֻמְצָהּ לְתוֹכָהּ, וְהִקְרִיבָהּ בַּחוּץ, חַיָּב: \n",
+            "הַקֹּמֶץ וְהַלְּבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. שְׁנֵי בְזִיכֵי לְבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. הַזּוֹרֵק מִקְצָת דָּמִים בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר אוֹמֵר, אַף הַמְנַסֵּךְ מֵי חָג בֶּחָג בַּחוּץ, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, שְׁיָרֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ, חַיָּב: \n",
+            "הַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. מָלַק בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר. הַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, פָּטוּר. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, חַיָּב. נִמְצָא, דֶּרֶךְ הֶכְשֵׁרוֹ מִבִּפְנִים, פְּטוּרוֹ בַחוּץ. דֶּרֶךְ הֶכְשֵׁרוֹ בַחוּץ, פְּטוּרוֹ בִפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁחַיָּבִין עָלָיו בַחוּץ, חַיָּבִין עַל כַּיּוֹצֵא בוֹ בִפְנִים, שֶׁהֶעֱלָהוּ בַחוּץ, חוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ: \n",
+            "הַחַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד, נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, חַיָּב, שֶׁכֻּלּוֹ רָאוּי לָבֹא בִפְנִים. קִבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, נָתַן שְׁנֵיהֶם בִּפְנִים, פָּטוּר. שְׁנֵיהֶן בַּחוּץ, חַיָּב. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, פָּטוּר. אֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, חַיָּב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר. לְמַה הַדָּבָר דּוֹמֶה, לְמַפְרִישׁ חַטָּאתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת. שָׁחַט שְׁתֵּיהֶן בִּפְנִים, פָּטוּר. שָׁחַט שְׁתֵּיהֶן בַּחוּץ, חַיָּב. אַחַת בִּפְנִים וְאַחַת בַּחוּץ, פָּטוּר. אַחַת בַּחוּץ וְאַחַת בִּפְנִים, חַיָּב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת. כְּשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ: \n"
+        ],
+        [
+            "פָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, וְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ. כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, אֵין חַיָּבִין עָלָיו: \n",
+            "הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), לִפְנֵי מִשְׁכַּן ה', כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא לִפְנֵי מִשְׁכַּן ה', אֵין חַיָּבִין עָלָיו. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִים, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִים, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בַּעֲלֵי מוּמִין קְבוּעִים, פָּטוּר, וּבַעֲלֵי מוּמִין עוֹבְרִין, עוֹבְרִין בְּלֹא תַעֲשֶׂה. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, פָּטוּר. וְתוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. אוֹתוֹ וְאֶת בְּנוֹ וּמְחֻסַּר זְמָן, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה בְלֹא תַעֲשֶׂה. שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמָן, הֲרֵי זֶה בְלֹא תַעֲשֶׂה וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה: \n",
+            "מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם: \n",
+            "עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל: \n",
+            "בָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מָקוֹם: \n",
+            "בָּאוּ לְשִׁילֹה, נֶאֶסְרוּ הַבָּמוֹת. לֹא הָיָה שָׁם תִּקְרָה, אֶלָּא בַיִת שֶׁל אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְמַעְלָן, וְהִיא הָיְתָה מְנוּחָה. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲש��ֵר שֵׁנִי, בְּכָל הָרוֹאֶה: \n",
+            "בָּאוּ לְנוֹב וּלְגִבְעוֹן, הֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל עָרֵי יִשְׂרָאֵל: \n",
+            "בָּאוּ לִירוּשָׁלַיִם, נֶאֶסְרוּ הַבָּמוֹת, וְלֹא הָיָה לָהֶם עוֹד הֶתֵּר, וְהִיא הָיְתָה נַחֲלָה. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, לִפְנִים מִן הַחוֹמָה: \n",
+            "כָּל הַקֳּדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת בַּחוּץ, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְחַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת הֶתֵּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת וְהִקְרִיבָן בִּשְׁעַת הֶתֵּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְאֵין בָּהֶם בְּלֹא תַעֲשֶׂה: \n",
+            "אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/merged.json

@@ -0,0 +1,152 @@
+{
+    "title": "Mishnah Zevachim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Zevachim",
+    "text": [
+        [
+            "כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ:  ",
+            "יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין:  ",
+            "הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:  ",
+            "הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִים. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. שֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים, בַּשְּׁחִיטָה וּבַקִּבּוּל וּבַהִלּוּךְ וּבַזְּרִיקָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, אִי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה וְשֶׁלֹּא בְקַבָּלָה וְשֶׁלֹּא בִזְרִיקָה, אֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, שׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, הַמַּחֲשָׁבָה פוֹסֶלֶת. וּבִמְקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ, אֵין הַמַּחֲשָׁבָה פוֹסָלֶת:  "
+        ],
+        [
+            "כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קִבֵּל בַּשְּׂמֹאל, פּ��סָל. רַבִּי שִׁמְעוֹן מַכְשִׁיר. נִשְׁפַּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּן, לְמַעְלָן, וְאֶת הַנִּתָּנִין לְמַעְלָן, לְמַטָּן, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, פָּסוּל וְאֵין בּוֹ כָרֵת: \n",
+            "הַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרֹק דָּמוֹ בַחוּץ אוֹ מִקְצָת דָּמוֹ בַחוּץ, לְהַקְטִיר אֶת אֵמוּרָיו בַּחוּץ אוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, לֶאֱכֹל בְּשָׂרוֹ בַחוּץ אוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ אוֹ לֶאֱכֹל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לִזְרֹק דָּמוֹ לְמָחָר אוֹ מִקְצָת דָּמוֹ לְמָחָר, לְהַקְטִיר אֵמוּרָיו לְמָחָר אוֹ מִקְצָת אֵמוּרָיו לְמָחָר, לֶאֱכֹל בְּשָׂרוֹ לְמָחָר אוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר אוֹ כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת: \n",
+            "זֶה הַכְּלָל, כָּל הַשּׁוֹחֵט וְהַמְקַבֵּל וְהַמְהַלֵּךְ וְהַזּוֹרֵק, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+            "כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה. אוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ. אוֹ שֶׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, חוּץ לִמְקוֹמוֹ. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן. אוֹ שֶּׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן. זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+            "לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+        ],
+        [
+            "כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁל��ֹא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:  ",
+            "קִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחֲזִיר לַכָּשֵׁר. קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ, יַחֲזִיר לִימִינוֹ. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן בִּכְלִי חֹל, יַחֲזִיר לִכְלִי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ, שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִים לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִים בַּחוּץ, בִּפְנִים, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:  ",
+            "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין:  ",
+            "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל כַּזַּיִת מִן הָעוֹר, מִן הָרֹטֶב, מִן הַקִּיפָה, מִן הָאָלָל, מִן הָעֲצָמוֹת, מִן הַגִּידִים, מִן הַטְּלָפַיִם, מִן הַקַּרְנַיִם, חוּץ לִזְמַנּוֹ אוֹ חוּץ לִמְקוֹמוֹ, כָּשֵׁר, וְאֵין חַיָּבִים עֲלֵיהֶם מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:  ",
+            "הַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין לֶאֱכֹל שָׁלִיל אוֹ שִׁלְיָא בַחוּץ, לֹא פִגֵּל. הַמּוֹלֵק תּוֹרִין בִּפְנִים לֶאֱכֹל בֵּיצֵיהֶם בַּחוּץ, לֹא פִגֵּל. חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, אֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:  ",
+            "שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן:  "
+        ],
+        [
+            "בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְרִים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּ��ּל, וְחַיָּבִין עָלָיו כָּרֵת: \n",
+            "כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת: \n",
+            "אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+            "הָעוֹלָה, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ וְעוֹרָהּ לַכֹּהֲנִים. עוֹלַת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ. חַטַּאת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַכֹּהֲנִים. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, דָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁאֵינוֹ עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+            "קָדְשֵׁי נָכְרִים, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי מְחַיֵּב. דְּבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, חַיָּבִים עֲלֵיהֶם מִשּׁוּם נוֹתָר, מִשּׁוּם טָמֵא, חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּדָבָר שֶׁדַּרְכָּן לְהֵאָכֵל. אֲבָל כְּגוֹן הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטֹרֶת, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם טֻמְאָה: \n",
+            "לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד: \n"
+        ],
+        [
+            "אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים, קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן, פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים וְעַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב: \n",
+            "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב. אֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדָּשֶׁן: \n",
+            "חַטֹּאות הַצִּבּוּר וְהַיָּחִיד. אֵלּוּ הֵן חַטֹּאות הַצִּבּוּר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+            "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים: \n",
+            "זִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת. אֵלּוּ הֵן אֲשָׁמוֹת, אֲשַׁם גְּזֵלוֹת, אֲשַׁם מְעִילוֹת, אֲשַׁם שִׁפְחָה חֲרוּפָה, אֲשַׁם נָזִיר, אֲשַׁם מְצֹרָע, אָשָׁם תָּלוּי, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+            "הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִים בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶם, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+            "שְׁלָמִים, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶן, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+            "הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן מַתָּנָה אַחַת, וּבִלְבָד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד. שִׁנָּה בַאֲכִילָתָן, הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, וְהַמַּעֲשֵׂר לְכָל אָדָם, וְנֶאֱכָלִין בְּכָל הָעִיר, לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַפֶּסַח אֵינוֹ נֶאֱכָל אֶלָּא בַלַּיְלָה, וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת, וְאֵינוֹ נֶאֱכָל אֶלָּא לִמְנוּיָו, וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי: \n"
+        ],
+        [
+            "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, רַבִּי יוֹסֵי אוֹמֵר, כְּאִלּוּ נִשְׁחֲטוּ בַצָּפוֹן. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, כַּצָּפוֹן. מֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, כַּדָּרוֹם. הַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+            "חַטַּאת הָעוֹף הָיְתָה נַעֲשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. בְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא זֶה הָיָה מְקוֹמָהּ. וּשְׁלשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, וּשְׁלשָׁה מִלְמַעְלָן. מִלְּמַטָּן, חַטַּאת הָעוֹף וְהַהַגָּשׁוֹת וּשְׁיָרֵי הַדָּם. מִלְמַעְלָן, נִסּוּךְ הַמַּיִם וְהַיַּיִן וְעוֹלַת הָעוֹף כְּשֶׁהִיא רַבָּה בַמִּזְרָח: \n",
+            "כָּל הָעוֹלִים לַמִּזְבֵּחַ, עוֹלִין דֶּרֶךְ יָמִין, וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, חוּץ מִן הָעוֹלֶה לִשְׁלשָׁה דְבָרִים אֵלּוּ, שֶׁהָיוּ עוֹלִים וְחוֹזְרִים לֶעָקֵב: \n",
+            "חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וְאֵינוֹ מַבְדִּיל, וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. שְׁיָרֵי הַדָּם, הָיָה מִתְמַצֶּה עַל הַיְסוֹד. אֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, וְכֻלָּהּ לַכֹּהֲנִים: \n",
+            "עוֹלַת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, בָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וּמַבְדִּיל, וּמְמַצֶּה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. נָטַל אֶת הָרֹאשׁ, וְהִקִּיף בֵּית מְלִיקָתוֹ לַמִּזְבֵּחַ, וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים, בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ, וְהִשְׁלִיכָן לְבֵית הַדָּשֶׁן. שִׁסַּע וְלֹא הִבְדִּיל. וְאִם הִבְדִּיל, כָּשֵׁר. וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים: \n",
+            "לֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה וְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ וְלֹא סְפָגוֹ בְמֶלַח, כָּל שֶׁשִּׁנָּה בָהּ מֵאַחַר שֶׁמִּצָּה אֶת דָּמָהּ, כְּשֵׁרָה. הִבְדִּיל בַּחַטָּאת וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסָל. מִצָּה דַם הָרֹאשׁ וְלֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. מִצָּה דַם הַגּוּף וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה: \n",
+            "חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+        ],
+        [
+            "חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, כְּשֵׁרָה. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כֻלָּם, פְּסוּלָה: \n",
+            "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה: \n",
+            "וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת: \n",
+            "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין בָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר: \n",
+            "מָלַק בִּשְׂמֹאל, אוֹ בַלַּיְלָה, שָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, אֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. מָלַק בְּסַכִּין, מָלַק חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁיָּבַשׁ גַּפָּה, וְשֶׁנִּסְמֵת עֵינָהּ, וְשֶׁנִּקְטְעָה רַגְלָהּ, מְטַמֵּא בְבֵית הַבְּלִיעָה. זֶה הַכְּלָל, כֹּל שֶׁהָיָה פְסוּלָהּ בַּקֹּדֶשׁ, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. לֹא הָיָה פְסוּלָהּ בַּקֹּדֶשׁ, מְטַמְּאָה בְבֵית הַבְּלִיעָה. וְכָל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה: \n",
+            "מָלַק וְנִמְצָא טְרֵפָה, רַבִּי מֵאִיר אוֹמֵר, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. רַבִּי יְהוּדָה אוֹמֵר, מְטַמְּאָה בְבֵית הַבְּלִיעָה. אָמַר רַבִּי מֵאִיר, מָה אִם נִבְלַת בְּהֵמָה, שֶׁהִיא מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, נִבְלַת הָעוֹף שֶׁאֵינָהּ מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, אֵינוֹ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. מַה מָּצִינוּ בִשְׁחִיטָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, וּמְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, אַף מְלִיקָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, תְּטַהֵר אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. רַבִּי יוֹסֵי אוֹמֵר, דַּיָּהּ כְּנִבְלַת בְּהֵמָה, שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אֲבָל לֹא מְלִיקָתָהּ: \n"
+        ],
+        [
+            "כָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת הַמֵּתוֹת, אוֹ בְשׁוֹר הַנִּסְקָל, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. נִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, אוֹ שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ, וּבְנִרְבָּע, וּבְמֻקְצֶה, וּבְנֶעֱבָד, וּבְאֶתְנָן, וּבִמְחִיר, וּבְכִלְאַיִם, וּבִטְרֵפָה, וּבְיוֹצֵא דֹפֶן, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. נִתְעָרֵב בְּחֻלִּין תְּמִימִים, יִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין: \n",
+            "קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם: \n",
+            "אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן, וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. אָמְרוּ לוֹ, אֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל. נִתְעָרְבוּ חֲתִיכוֹת בַּחֲתִיכוֹת, קָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, הַנֶּאֱכָלִין לְיוֹם אֶחָד בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, יֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן: \n",
+            "אֵבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבְרֵי עוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָן, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְמַעְלָן כְּאִלּוּ הוּא עֵצִים. וַחֲכָמִים אוֹמְרִים, תְּעֻבַּר צוּרָתָן וְיֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+            "אֵבָרִין בְּאֵבְרֵי בַעֲלֵי מוּמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם קָרֵב רֹאשׁ אַחַד מֵהֶן, יִקְרְבוּ כָל הָרָאשִׁין. כַּרְעוֹ שֶׁל אַחַד מֵהֶן, יִקְרְבוּ כָל הַכְּרָעָיִם. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+            "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְדַם חַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם: \n",
+            "נִתְעָרֵב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. אִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+            "דַּם תְּמִימִים בְּדַם בַּעֲלֵי מוּמִים, יִשָּׁפֵךְ לָאַמָּה. כּוֹס בְּכוֹסוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יִשָּׁפֵךְ לָאַמָּה: \n",
+            "הַנִּתָּנִין לְמַטָּה שֶׁנִּתְעָרְבוּ בַנִּתָּנִין לְמַעְלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָה כְּאִלּוּ הֵן מַיִם, וְיַחֲזֹר וְיִתֵּן לְמָטָּה. וַחֲכָמִים אוֹמְרִים, יִשָּׁפְכוּ לָאַמָּה. וְאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+            "הַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַנִּתָּנִין בְּמַתָּנָה אַחַת, יִנָּתְנוּ מַתָּנָה אֶחָת. מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, יִנָּתְנוּ בְּמַתַּן אַרְבַּע. מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִנָּתְנוּ בְמַתַּן אַרְבַּע. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יִנָּתְנוּ בְמַתָּנָה אֶחָת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ, כְּשֶׁנָּתַתָּ, עָבַרְתָּ עַל בַּל תּוֹסִיף וְעָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ. וּכְשֶׁלֹּא נָתַתָּ, עָבַרְתָּ עַל בַּל תִּגְרַע וְלֹא עָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ: \n",
+            "הַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ עִם הַנִּתָּנִין בַּחוּץ, יִשָּׁפְכוּ לָאַמָּה. נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, כָּשֵׁר. בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, רַבִּי עֲקִיבָא פוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. שֶׁהָיָה רַבִּי עֲקִיבָא אוֹמֵר, כָּל הַדָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל, פְּסוּלִין. וַחֲכָמִים אוֹמְרִים, חַטָּאת בִּלְבָד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם, שֶׁנֶּאֱמַר (ויקרא ז) כַּחַטָּאת כָּאָשָׁם: \n",
+            "חַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, יָצָא אַחַד מֵהֶן לַחוּץ, הַפְּנִימִי כָּשֵׁר. נִכְנַס אַחַד מֵהֶן לִפְנִים, רַבִּי יוֹסֵי הַגְּלִילִי מַכְשִׁיר בַּחִיצוֹן, וַחֲכָמִים פּוֹסְלִין. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי, מָה אִם בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בַּחוּץ, לֹא עָשָׂה אֶת הַמְשׁוֹאָר כַּיוֹצֵא, מְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, בִּפְנִים, אֵינוֹ דִין שֶׁלֹּא נַעֲשֶׂה אֶת הַמְשׁוֹאָר כַּנִּכְנָס. נִכְנַס לְכַפֵּר, אַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסוּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיְּכַפֵּר. רַבִּי יְהוּדָה אוֹמֵר, אִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. כָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתְּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא הִרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n"
+        ],
+        [
+            "הַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר (ויקרא ו), הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים, אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד. רַבָּן גַּמְלִיאֵל אוֹמֵר, כָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר, הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מַה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ אִם עָלָה לֹא יֵרֵד. אֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רַבִּי יְהוֹשֻׁעַ אֶלָּא הַדָּם וְהַנְּסָכִים, שֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר לֹא יֵרְדוּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר יֵרֵדוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַזֶּבַח כָּשֵׁר וְהַנְּסָכִים פְּסוּלִים, הַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, אֲפִלּוּ זֶה וָזֶה פְּסוּלִין, הַזֶּבַח לֹא יֵרֵד, וְהַנְּסָכִים יֵרֵדוּ: \n",
+            "וְאֵלּוּ אִם עָלוּ, לֹא יֵרְדוּ. הַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, וְהַנִּשְׁחָט חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְסוּלִים, וְזָרְקוּ אֶת דָּמוֹ. רַבִּי יְהוּדָה אוֹמֵר, שֶׁנִּשְׁחֲטָה בַלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, אִם עָלְתָה, תֵּרֵד. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא תֵרֵד, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, הַקֹּדֶשׁ מְקַבְּלוֹ. לֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, אֵין הַקֹּדֶשׁ מְקַבְּלוֹ: \n",
+            "אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַ��ִּזְבֵּחַ: \n",
+            "כְּשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ, כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ. וְכֻלָּן שֶׁעָלוּ חַיִּים לְרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ. עוֹלָה שֶׁעָלְתָה חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד. שְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, יַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ: \n",
+            "וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם: \n",
+            "וְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחֲזִיר. וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ. אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קֹדֶם לַחֲצוֹת, יַחֲזִיר, וּמוֹעֲלִין בָּהֶן. לְאַחַר חֲצוֹת, לֹא יַחֲזִיר, וְאֵין מוֹעֲלִין בָּהֶן: \n",
+            "כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁים. כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַלַּח, וּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. אֵין כְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַיָּבֵשׁ, וְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלָּח. כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ, אִם עוֹשִׂים הֵם מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים, מְקַדְּשִׁין. וְאִם לָאו, אֵין מְקַדְּשִׁים. וְכֻלָּן אֵין מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ: \n"
+        ],
+        [
+            "כֹּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. הַתְּמִידִים קוֹדְמִים לַמּוּסָפִין, מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר (במדבר כח), מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה: \n",
+            "וְכֹל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. דַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵבְרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, מִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְּסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. הַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִים לָחֶם. שְׁלָמִים קוֹדְמִין לִבְכוֹר, מִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, וּסְמִיכָה וּנְּסָכִים וּתְנוּפַת חָזֶה וָשׁוֹק: \n",
+            "הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, דָּמוֹ וְאֵמוּרָיו: \n",
+            "הָעוֹפוֹת קוֹדְמ��ין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. וְכֵן בְּהֶקְדֵּשָׁהּ: \n",
+            "כָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה, קוֹדְמוֹת לָאֲשָׁמוֹת, חוּץ מֵאֲשַׁם מְצֹרָע, מִפְּנֵי שֶׁהוּא בָא עַל יְדֵי הֶכְשֵׁר. כָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָּאִין בְּנֵי שְׁתַּיִם וּבָאִין בְּכֶסֶף שְׁקָלִים, חוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, שֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן וְאֵינָן בָּאִין בְּכֶסֶף שְׁקָלִים: \n",
+            "כְּשֵׁם שֶׁהֵן קוֹדְמִים בְּהַקְרָבָתָן, כָּךְ הֵן קוֹדְמִים בַּאֲכִילָתָן. שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל הַיּוֹם, שֶׁל אֶמֶשׁ קוֹדְמִין. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁל הַיּוֹם, שְׁלָמִים שֶׁל אֶמֶשׁ קוֹדְמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קָדְשֵׁי קָדָשִׁים: \n",
+            "וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל: \n",
+            "אָמַר רַבִּי שִׁמְעוֹן, אִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, וְלֹג שֶׁמֶן שֶׁל מְצֹרָע. אִם רָאִיתָ שֶׁמֶן שֶׁהוּא נָתוּן עַל גַּבֵּי הָאִשִּׁים, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ. שֶׁאֵין מִתְנַדְּבִים שָׁמֶן. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן: \n"
+        ],
+        [
+            "דַּם חַטָּאת שֶׁנִּתַּז עַל הַבֶּגֶד, הֲרֵי זֶה טָעוּן כִּבּוּס. אַף עַל פִּי שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בַנֶּאֱכָלוֹת, שֶׁנֶּאֱמַר (ויקרא ו), בְּמָקוֹם קָדֹשׁ תֵּאָכֵל, אֶחָד הַנֶּאֱכֶלֶת וְאֶחָד הַפְּנִימִית טְעוּנוֹת כִּבּוּס, שֶׁנֶּאֱמַר (שם), תּוֹרַת הַחַטָּאת, תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת: \n",
+            "חַטָּאת פְּסוּלָה אֵין דָּמָהּ טָעוּן כִּבּוּס, בֵּין שֶׁהָיָה לָהּ שְׁעַת הַכֹּשֶׁר, בֵּין שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁלָּנָה, שֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. וְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָה: \n",
+            "נִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד, אֵינוֹ טָעוּן כִּבּוּס. מִן הַקֶּרֶן וּמִן הַיְסוֹד, אֵינוֹ טָעוּן כִּבּוּס. נִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, אֵינוֹ טָעוּן כִּבּוּס. אֵין טָעוּן כִּבּוּס אֶלָּא הַדָּם שֶׁנִּתְקַבֵּל בִּכְלִי וְרָאוּי לְהַזָּיָה. נִתַּז עַל הָעוֹר עַד שֶׁלֹּא הֻפְשַׁט, אֵינוֹ טָעוּן כִּבּוּס. מִשֶּׁהֻפְשַׁט, טָעוּן כִּבּוּס, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִשֶּׁהֻפְשַׁט אֵינוֹ טָעוּן כִּבּוּס. אֵינוֹ טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם, וְדָבָר שֶׁהוּא רָאוּי לְקַבֵּל טֻמְאָה, וְרָאוּי לְכִבּוּס: \n",
+            "אֶחָד הַבֶּגֶד וְאֶחָד הַשַּׂק וְאֶחָד הָעוֹר, טְעוּנִין כִּבּוּס בְּמָקוֹם קָדוֹשׁ. וּשְׁבִירַת כְּלִי חֶרֶס, בְּמָקוֹם קָדוֹשׁ. וּמְרִיקָה וּשְׁטִיפָה בִּכְלִי נְחשֶׁת, בְּמָקוֹם קָדוֹשׁ. זֶה חֹמֶר בַּחַטָּאת מִקָּדְשֵׁי קָדָשִׁים: \n",
+            "בֶּגֶד שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, קוֹרְעוֹ, וְנִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. כְּלִי חֶרֶס שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, נוֹקְבוֹ, וְנִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ: \n",
+            "כְּלִי נְחשֶׁת שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, פּוֹחֲתוֹ, וְנִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ: \n",
+            "אֶחָד שֶׁבִּשֵּׁל בּוֹ וְאֶחָד שֶׁעֵרָה לְתוֹכוֹ רוֹתֵחַ, אֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קָדָשִׁים קַלִּים, טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי טַרְפוֹן אוֹמֵר, אִם בִּשֵּׁל בּוֹ מִתְּחִלַּת הָרֶגֶל, יְבַשֵּׁל בּוֹ אֶת כָּל הָרָגֶל. וַחֲכָמִים אוֹמְרִים, עַד זְמַן אֲכִילָה. מְרִיקָה וּשְׁטִיפָה, מְרִיקָה כִּמְרִיקַת הַכּוֹס, וּשְׁטִיפָה כִּשְׁטִיפַת הַכּוֹס. מְרִיקָה בְּחַמִּין וּשְׁטִיפָה בְּצּוֹנֵן. וְהַשַּׁפּוּד וְהָאַסְכְּלָה מַגְעִילָן בְּחַמִּין: \n",
+            "בִּשֵּׁל בּוֹ קָדָשִׁים וְחֻלִּין, אוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, הֲרֵי הַקַּלִּים נֶאֱכָלִין כַּחֲמוּרִין, וְאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, וְאֵינָם פּוֹסְלִין בְּמַגָּע. רָקִיק שֶׁנָּגַע בְּרָקִיק, וַחֲתִיכָה בַּחֲתִיכָה, לֹא כָל הָרָקִיק וְלֹא כָל הַחֲתִיכוֹת אֲסוּרִין. אֵינוֹ אָסוּר אֶלָּא מְקוֹם שֶׁבָּלָע: \n"
+        ],
+        [
+            "טְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים, אֵינָן חוֹלְקִים בַּקֳּדָשִׁים לֶאֱכֹל לָעָרֶב. אוֹנֵן, נוֹגֵעַ וְאֵינוֹ מַקְרִיב, וְאֵינוֹ חוֹלֵק לֶאֱכֹל לָעָרֶב. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִין, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. וְכֹל שֶׁאֵינוֹ רָאוּי לָעֲבוֹדָה, אֵינוֹ חוֹלֵק בַּבָּשָׂר. וְכֹל שֶׁאֵין לוֹ בַּבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. אֲפִלּוּ טָמֵא בִשְׁעַת זְרִיקַת דָּמִים וְטָהוֹר בִּשְׁעַת הֶקְטֵר חֲלָבִים, אֵינוֹ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר (ויקרא ז), הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה: \n",
+            "כֹּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, לֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר (שם), עֹלַת אִישׁ, עוֹלָה שֶׁעָלְתָה לְאִישׁ. עוֹלָה שֶׁנִּשְׁחֲטָה שֶׁלֹּא לִשְׁמָהּ, אַף עַל פִּי שֶׁלֹּא עָלְתָה לַבְּעָלִים, עוֹרָהּ לַכֹּהֲנִים. אֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, עוֹרוֹתֵיהֶן לַכֹּהֲנִים: \n",
+            "עוֹרוֹת קָדָשִׁים קַלִּים לַבְּעָלִים, וְעוֹרוֹת קָדְשֵׁי קָדָשִׁים לַכֹּהֲנִים. קַל וָחֹמֶר, מָה אִם עוֹלָה, שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, קָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָהּ, אֵינוֹ דִין שֶׁיִּזְכּוּ בְעוֹרָהּ. אֵין מִזְבֵּחַ יוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם: \n",
+            "כָּל הַקֳּדָשִׁים שֶׁאֵרַע בָּהֶם פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, אֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים. לְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. אָמַר רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, אֵין לֹא רָאִינוּ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה: \n",
+            "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, בִּזְמַן שֶׁהֵם נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן וּמְטַמְּאִין בְּגָדִים. וְאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַבִּירָה וְאֵינָם מְטַמְּאִין בְּגָדִים: \n",
+            "הָיוּ סוֹבְלִין אוֹתָם בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה וְהָאַחֲרוֹנִים לֹא יָצְאוּ, הָרִאשׁוֹנִים מְטַמְּאִין בְּגָדִים, וְהָאַחֲרוֹנִים אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיֵּצֵאוּ. יָצְאוּ אֵלּוּ וָאֵלּוּ, אֵלּוּ וָאֵלּוּ מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן. נִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים: \n"
+        ],
+        [
+            "הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, חַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלִיָּה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שָׁחַט בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר, שֶׁלֹּא הֶעֱלָה בַחוּץ אֶלָּא דָבָר פָּסוּל. אָמְרוּ לוֹ, אַף הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ, כֵּיוָן שֶׁהוֹצִיאוֹ, פְּסָלוֹ: \n",
+            "טָמֵא שֶׁאָכַל, בֵּין קֹדֶשׁ טָמֵא וּבֵין קֹדֶשׁ טָהוֹר, חַיָּב. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, טָמֵא שֶׁאָכַל טָהוֹר, חַיָּב. וְטָמֵא שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁלֹּא אָכַל אֶלָּא דָבָר טָמֵא. אָמְרוּ לוֹ, אַף טָמֵא שֶׁאָכַל טָהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ, טִמְּאָהוּ. וְטָהוֹר שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁאֵינוֹ חַיָּב אֶלָּא עַל טֻמְאַת הַגּוּף: \n",
+            "חֹמֶר בַּשְּׁחִיטָה מִבָּעֲלִיָּה, וּבָעֲלִיָּה מִבַּשְּׁחִיטָה. חֹמֶר בַּשְּׁחִיטָה, שֶׁהַשּׁוֹחֵט לְהֶדְיוֹט, חַיָּב, וְהַמַּעֲלֶה לְהֶדְיוֹט, פָּטוּר. חֹמֶר בָּעֲלִיָּה, שְׁנַיִם שֶׁאָחֲזוּ בְסַכִּין וְשָׁחֲטוּ, פְּטוּרִים. אָחֲזוּ בְאֵבָר וְהֶעֱלוּהוּ, חַיָּבִין. הֶעֱלָה, וְחָזַר וְהֶעֱלָה, וְחָזַר וְהֶעֱלָה, חַיָּב עַל כָּל עֲלִיָּה וַעֲלִיָּה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא אַחַת, וְאֵינוֹ חַיָּב עַד שֶׁיַּעֲלֶה לְרֹאשׁ הַמִּזְבֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ הֶעֱלָה עַל הַסֶּלַע אוֹ עַל הָאֶבֶן, חַיָּב: \n",
+            "אֶחָד קָדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, וְהִקְרִיבָן בַּחוּץ, חַיָּב. הַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה וּמִן הָאֵמוּרִין בַּחוּץ, חַיָּב. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, וּמִנְחַת נְסָכִין, שֶׁהִקְרִיב מֵאַחַד מֵהֶן כַּזַיִת בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ. וְכֻלָּם שֶׁהִקְרִיבָן בִּפְנִים וְשִׁיֵּר בָּהֶן כַּזַּיִת וְהִקְרִיבָן בַּחוּץ, חַיָּב. וְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, וְהִקְרִיבָן בַּחוּץ, פָּטוּר: \n",
+            "הַמַּקְרִיב קָדָשִׁים וְאֵמוּרֵיהֶם בַּחוּץ, חַיָּב. מִנְחָה שֶׁלֹּא נִקְמְצָה וְהִקְרִיבָהּ בַּחוּץ, פָּטוּר. קְמָצָהּ, וְחָזַר קֻמְצָהּ לְתוֹכָהּ, וְהִקְרִיבָהּ בַּחוּץ, חַיָּב: \n",
+            "הַקֹּמֶץ וְהַלְּבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. שְׁנֵי בְזִיכֵי לְבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. הַזּוֹרֵק מִקְצָת דָּמִים בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר אוֹמֵר, אַף הַמְנַסֵּךְ מֵי חָג בֶּחָג בַּחוּץ, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, שְׁיָרֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ, חַיָּב: \n",
+            "הַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. מָלַק בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר. הַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, פָּטוּר. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, חַיָּב. נִמְצָא, דֶּרֶךְ הֶכְשֵׁרוֹ מִבִּפְנִים, פְּטוּרוֹ בַחוּץ. דֶּרֶךְ הֶכְשֵׁרוֹ בַחוּץ, פְּטוּרוֹ בִפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁחַיָּבִין עָלָיו בַחוּץ, חַיָּבִין עַל כַּיּוֹצֵא בוֹ בִפְנִים, שֶׁהֶעֱלָהוּ בַחוּץ, חוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ: \n",
+            "הַחַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד, נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, חַיָּב, שֶׁכֻּלּוֹ רָאוּי לָבֹא בִפְנִים. קִבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, נָתַן שְׁנֵיהֶם בִּפְנִים, פָּטוּר. שְׁנֵיהֶן בַּחוּץ, חַיָּב. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, פָּטוּר. אֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, חַיָּב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר. לְמַה הַדָּבָר דּוֹמֶה, לְמַפְרִישׁ חַטָּאתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת. שָׁחַט שְׁתֵּיהֶן בִּפְנִים, פָּטוּר. שָׁחַט שְׁתֵּיהֶן בַּחוּץ, חַיָּב. אַחַת בִּפְנִים וְאַחַת בַּחוּץ, פָּטוּר. אַחַת בַּחוּץ וְאַחַת בִּפְנִים, חַיָּב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת. כְּשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ: \n"
+        ],
+        [
+            "פָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, וְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ. כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, אֵין חַיָּבִין עָלָיו: \n",
+            "הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), לִפְנֵי מִשְׁכַּן ה', כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא לִפְנֵי מִשְׁכַּן ה', אֵין חַיָּבִין עָלָיו. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִים, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִים, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בַּעֲלֵי מוּמִין קְבוּעִים, פָּטוּר, וּבַעֲלֵי מוּמִין עוֹבְרִין, עוֹבְרִין בְּלֹא תַעֲשֶׂה. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, פָּטוּר. וְתוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. אוֹתוֹ וְאֶת בְּנוֹ וּמְחֻסַּר זְמָן, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה בְלֹא תַעֲשֶׂה. שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמָן, הֲרֵי זֶה בְלֹא תַעֲשֶׂה וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה: \n",
+            "מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם: \n",
+            "עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל: \n",
+            "בָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מָקוֹם: \n",
+            "בָּאוּ לְשִׁילֹה, נֶאֶסְרוּ הַבָּמוֹת. לֹא הָיָה שָׁם תִּקְרָה, אֶלָּא בַיִת שֶׁל אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְמַעְלָן, וְהִיא הָיְתָה מְנוּחָה. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, בְּכָל הָרוֹאֶה: \n",
+            "בָּאוּ לְנוֹב וּלְגִבְעוֹן, הֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל עָרֵי יִשְׂרָאֵל: \n",
+            "בָּאוּ לִירוּשָׁלַיִם, נֶאֶסְרוּ הַבָּמוֹת, וְלֹא הָיָה לָהֶם עוֹד הֶתֵּר, וְהִיא הָיְתָה נַחֲלָה. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, לִפְנִים מִן הַחוֹמָה: \n",
+            "כָּל הַקֳּדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת בַּחוּץ, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְחַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת הֶתֵּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת וְהִקְרִיבָן בִּשְׁעַת הֶתֵּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְאֵין בָּהֶם בְּלֹא תַעֲשֶׂה: \n",
+            "אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה זבחים",
+    "categories": [
+        "Mishnah",
+        "Seder Kodashim"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}